Exegetical and Hermeneutical Commentary of 1 Corinthians 16:10

Now if Timothy come, see that he may be with you without fear: for he worketh the work of the Lord, as I also [do.]

10. Now if Timotheus come ] See note on 1Co 4:17. The question whether Timothy arrived at Corinth before the Apostle, or whether he was detained in Macedonia until St Paul came thither, is one which admits of no certain decision. Dean Alford thinks Timothy arrived there first, and supports his view by the considerations, (1) that his mission is announced in terms too precise to be lightly given up, and (2) that its abandonment would have exposed the Apostle to an additional charge of inconsistency of which we never hear. But, on the other hand, it is remarkable that while we hear a good deal in the second Epistle of Titus’ mission and the report he brought back (ch. 2Co 2:13 , 2Co 7:6; 2Co 7:13, 2Co 8:6 ; 2Co 8:16-18, 2Co 12:18), there is not a word said about Timothy’s arrival at Corinth, or of his return to St Paul, although (ch. 1Co 1:1) he was with St Paul when that Epistle was written.

see that he may be with you without fear ] Paley and the late Professor Blunt have remarked on the remarkable agreement of this passage with what we elsewhere learn of the character of Timothy. For (1) he was young (1Ti 4:12), and (2) he seems to have been deficient in courage (1Ti 5:21-23, 2Ti 1:6-8 ; 2Ti 2:1; 2Ti 2:3 ; 2Ti 2:15; 2Ti 4:1-2). If this be the case, there would be special need for this injunction, in the condition in which the Corinthian Church then was. And Timothy must then have been very young indeed. After ten years had passed away, the Apostle could still say, ‘Let no man despise thy youth.

Fuente: The Cambridge Bible for Schools and Colleges

Now if Timotheus come – Paul had sent Timothy to them (see the note at 1Co 4:17-18), 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; Act 16:1-3; 1Ti 4:12. There might be some danger that he might feel himself embarrassed among the rich, the frivilous, 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 endeavor to intimidate and alarm him. Paul, therefore, asks the church to sustain him in his efforts to defend the truth.

For he worketh the work of the Lord – He is engaged in the service of the Lord; and he is worthy of your confidence, and worthy to be sustained by you.

Fuente: Albert Barnes’ Notes on the Bible

1Co 16:10-16

Now if Timotheus come, see that he may be with you without fear.

Pauls affectionate recommendation of Timothy teaches us that young ministers

1. Often need encouragement.

2. Should be respected for their works sake.

3. Ought not to be despised.

4. Must be treated with tenderness and consideration.

5. Have a claim on the affectionate sympathy of their elder brethren. (J. Lyth, D.D.)

Ministerial solicitude

We are reminded–

I. That human plans and purposes are fraught with contingency. If Timotheus come. Uncertainty is an important factor in human calculations.

1. Even Paul could not project his plans into the future positively.

(1) The Macedonian cry of some more needy Church might be heard; new doors constantly opening, fresh emergencies might arise.

(2) Fiery persecutions were rife, the murderers hand might smite, bonds and imprisonment might hold.

(3) Escaping all these, death was still on his track–accident or disease might prevent. Paul was wise in saying, If he come.

2. So you are expecting your Timotheus, my successor. Do not forget the extent and variety of the interests to be looked after, or the contingencies that may arise in adjusting the many claims. The cause you are interested in is Gods, so are the men. Let not your over-anxiety fence Him off from having a hand in selecting your pastor.

II. Of the state of mind essential to ministerial success. With you without fear. Paul wanted this young man to start off well on his new charge. He who is not without fear is in bad company. He lets rooms, or, rather, helplessly admits an enemy who ties him hand and foot, and robs him of happiness and success. Every man who is a shepherd, and not an hireling, will have a natural fear or timidity in taking charge of an important Church. You have the power to confirm or remove this feeling. It is with our people to swing us out into the tropics, or create a winter about us, and–oh, how cold it feels!

III. Of the duty of the Church in this important matter. See that he, etc., etc., make it your business. Take pains to let him know that he is appreciated, and has your goodwill and co-operation. Banish the insulting suspicion that you might make him proud if you told him you like his sermons. If such be the case, have the honesty to let him know it. If he be a man of God it will make him a better preacher and more humble. Now if Timotheus come, see that–

1. You do not, by needlessly eulogising your former pastor, produce in his mind the fear that he will never be able to fill the aching void.

2. You do not, by needlessly unkind criticism, and fault-finding references to your former pastors, produce in him the fear that he is among an unkind, fault-finding people; and that, possibly in a few mouths, they may be equally bitter against himself. Do not be in too great a hurry to weigh Timotheus, if he come; give him a chance. When you do weigh him, put him on a decent scale, and not one that weighs everything on a sharp hook. See that he is without fear when you put him on the scales; if fear go on with him, he will not register half his weight or worth.

IV. That Gods faithful ministers are all men of one work. He worketh the work of the Lord, as I also do. He in his way, I in mine. Sanctified individuality is the great want of the times. Every man has his own mission, and, sanctified to God and duty, he can do a work which no other being on earth can do as well. Better wield the simple sling of David than the cumbersome armour of Saul. (T. Kelly.)

Wholesome teaching for the older ministers

I. Show a tender regard for the interests of young ministers. Timothy was young in years and in the faith; a man, too, perhaps of delicate frame and nervous temperament, and probably not distinguished by any great gift. In Corinth there were philosophers and orators in whose presence he would perhaps feel somewhat abashed. Hence Paul asks the Corinthians to treat him kindly, not to despise him, nor in any way to dispirit him. Alas! it is not an uncommon thing for elder ministers to disparage the younger ones, and often treat them with disrespect, and even rudeness.

II. Rise superior to all ministerial jealousies. If Paul had been capable of jealousy it would have been towards Apollos. He was a man of distinguished ability, and perhaps more popular even than Paul himself. Had he been jealous, Paul would have kept him out of Corinth as long as he could, instead of which he says (1Co 16:12). Jealousy amongst ministers, though most anti-Christian, is not an uncommon thing; and shows itself often in detracting innuendoes and symbolic looks and shrugs.

III. Be not displeased if inferior brethren acquiesce not in your desires. Both the Christian experience and ministerial ability of Apollos were inferior to that of Paul. Notwithstanding this he did not comply with Pauls request; nor did Paul seem displeased (1Co 16:12). If Paul did not enforce his wishes on his brethren, how arrogant it seems for any uninspired minister to attempt it! The only authority which one genuine minister has over another is the authority of superior intelligence, experience, and moral force. (D. Thomas, D.D.)

Personal notices

Note–

1. That with St. Paul personal considerations were not lost in general philanthropy. It is common enough to profess great zeal for humanity, whilst there is indifference about individual men. But St. Pauls love was to the Church generally, and besides to Aquila, Priscilla, etc. And is not this too the nature of Gods love, who provides for the universe, and yet spends an infinity of care on the fibre of a leaf?

2. The value of the courtesies of life. There are many minds which are indifferent to such things, and fancy themselves above them. Prescott observes that liberty is dependent upon forms. Did not the slow, solemn change in the English constitution, and our freedom from violent subversions, arise from the way in which precedent has been consulted in the manner of every change? But more love is dependent upon forms–courtesy of etiquette guards and protects courtesy of heart. There are three persons chiefly mentioned here.

I. Timothy (1Co 16:10). Paul bespeaks for him official respect and personal consideration. Consider the circumstances in which young Timothy was placed in coming to a city where gifts were unduly reverenced, and where even the authority of St. Paul was treated lightly. Think how Timothys own modesty would have silenced him, and how his young enthusiasm might have been withered by ridicule or asperity!

1. St. Pauls pleading is an encouragement of goodness while yet in its tender bud. There is a danger of our paralysing young enthusiasm by coldness or by sneers. There are few periods in life more critical than that in which sensibilities and strong feeling begin to develop themselves. The question is about to be decided whether what is at present merely romantic feeling is to become generous devotion, and to end by maturing into self-denial; or whether it is to remain only a sickly sentiment, and by reaction degenerate into a bitter and a sneering tone.

2. Nowhere is feeling met with so little sympathy, or enthusiasm so kept down as here; nowhere do young persons learn so soon the fashionable tone of strongly admiring nothing, reverencing nothing. And this was a danger which Paul knew well, and could not overlook. In earlier days Apollos himself ran the same risk. He set out preaching all the truth that he knew enthusiastically. It was lamentably incomplete. Had the Christians met him–this young upstart does not preach the gospel–there had been either a great teacher blighted, or else a strong mind embittered into defiance and heresy. But from this he was delivered by the love and prudence of Aquila and Priscilla, who expounded unto him the way of God more perfectly.

II. Apollos (1Co 16:12). Note–

1. The perfect absence of all mean jealousy in St. Pauls mind. Compare this passage with his earnest rebuke of the party of Apollos in the first chapter. On reading that it might appear natural to say, Oh, he cannot bear a rival! But behold, it was zeal for Christ, and not jealousy of Apollos. These are some of the fine touches by which we learn what that sublime apostle was, and what the grace of God had made him.

2. The apostles earnest desire to make Apollos stand well with the Corinthians. A meaner spirit would either have left his conduct unexplained, or would have caught at the suspicion resting on him; why did he stay away? But St. Paul would leave no misunderstanding to smoulder. He simply stated that Apollos had reasons for not coming; but he will come. This is magnanimity and true delicacy of heart.

III. The house of stephanas (1Co 16:15-16).

1. See what Christianity is–equality, but not levelling. Gods universe is built on subordination; so is Gods Church. The spirit of the worlds liberty says, Let no man lord it over you; but the spirit of the gospel liberty says, Submit yourselves one to another.

2. They had addicted themselves to the ministry. Who had called them to it? No one, except God by an inward fitness. There are certain things to be done in this world which require peculiar instruments and qualifications. A call from God to do such a work is often shown by a willingness to do it; a readiness to stand forward and take the lead. When this is the case, and such men try to do good, they are often met with innumerable hindrances, as in the cases of Howard and Mrs. Fry. Now St. Paul says, This is wrong; you ought rather to help such. Let them take the lead–follow in their wake, and do not mar the work by any petty jealousy. Observe, then, it is as much an apostolic duty to obey persons who have addicted themselves from inward fitness, as it is to respect an outward constitutional authority. (F. W. Robertson, M. A.)

As touching our brother Apollos.—

Etiquette amongst ministers

I. Is founded in their brotherly relation.

1. As children of one Father.

2. As co-workers in one cause.

II. Excludes all undue assumption of authority–all right of dictation.

III. Prompts them to think and speak kindly of each other. (J. Lyth, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. Now, if Timotheus come] Of Timothy we have heard before, 1Co 4:17. And we learn, from Ac 19:22, that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the very exceptionable subscription at the end of this epistle, that the epistle itself was not sent by Timothy, as there stated.

That he may be with you without fear] That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for he worketh the work of the Lord-he is Divinely appointed, as I also am.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He had told them, 1Co 4:17, that he had sent Timothy unto them, whom he there calleth his beloved son, and faithful in the Lord. Here he bespeaketh his welcome and security. It is probable he had it in commission from Paul to visit divers other churches in his journey to them, and therefore he speaketh of his coming as uncertain, but chargeth them, that if he did come, they would take care of him, that he might not be exposed to danger or trouble from any party amongst them.

For he worketh the work of the Lord, as I also do; for (saith he) he is a minister of the gospel, and engaged in the same work of the Lord that I am.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. Nowrather, “But.”Therefore Timothy was not the bearer of the Epistle; for itwould not then be said, “IF Timothy come.” He musttherefore have been sent by Paul from Ephesus beforethis Epistle was written, to accord with 1Co4:17-19; and yet the passage here implies that Paul did notexpect him to arrive at Corinth till after the letter wasreceived. He tells them how to treat him “if” he shouldarrive. Act 19:21; Act 19:22clears up the difficulty: Timothy, when sent from Ephesus, where thisEpistle was written, did not proceed direct to Corinth, but wentfirst to Macedonia; thus though sent before the letter, he mightnot reach Corinth till after it was received in that city. Theundesigned coincidence between the Epistle and the history, and theclearing up of the meaning of the former (which does not mention thejourney to Macedonia at all) by the latter, is a sure mark ofgenuineness [PALEY, HorPaulin]. It is not certain that Timothy actually reachedCorinth; for in Ac 19:22 onlyMacedonia is mentioned; but it does not follow that thoughMacedonia was the immediate object of his mission, Corinth was notthe ultimate object. The “IFTimothy come,” implies uncertainty. 2Co1:1 represents him with Paul in Macedonia; and 2Co12:18, speaking of Titus and others sent to Corinth, doesnot mention Timothy, which it would have probably done, had one soclosely connected with the apostle as Timothy was, stayed as hisdelegate at Corinth. The mission of Titus then took place, when itbecame uncertain whether Timothy could go forward from Macedonia toCorinth, Paul being anxious for immediate tidings of the stateof the Corinthian Church. ALFORDargues that if so, Paul’s adversaries would have charged him withfickleness in this case also (2Co1:17), as in the case of his own change of purpose. But Titus wassent directly to Corinth, so as to arrive there before Timothycould by the route through Macedonia. Titus’ presence would thus makeamends for the disappointment as to the intended visit of Timothy andwould disarm adversaries of a charge in this respect (2Co 7:6;2Co 7:7).

without fearReferringperhaps to a nervous timidity in Timothy’s character (1Ti 3:15;1Ti 5:22; 1Ti 5:24).His youth would add to this feeling, as well as his country,Lystra, likely to be despised in refined Corinth.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now if Timotheus come,…. The apostle had sent him already, as appears from 1Co 4:17 and he was now gone from him; but whether he might not be prevented by unforeseen incidents in his journey, he could not say; and therefore speaks cautiously of his coming; from whence it is evident, that this epistle was not sent by Timothy, as the subscription to it suggests.

See that he may be with you without fear; should he come to them, the apostle desires they would take care of him, that he might be safe and secure from enemies of every sort, of which there were many at Corinth; who, as they were of a malignant disposition to him, would use a disciple of his ill: and these were not only, or so much, infidels and profane sinners, but false teachers, and the factions under them, and especially they of the circumcision.

For he worketh the work of the Lord, as I also do; which is a reason why they should be careful of him, that nobody molest him, and put him into fear; since though he was not in so high an office as the apostle, yet he was called to the same work of the ministry, was engaged in the same service of Christ, and was zealous in promoting the same common cause, interest, and kingdom of the Redeemer, and faithfully preached the same Gospel as the apostle did; and therefore would doubtless meet with the same enemies, and be in the same danger.

Fuente: John Gill’s Exposition of the Entire Bible

The Apostle Recommends Timothy; General Directions.

A. D. 57.

      10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.   11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.   12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

      In this passage,

      I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should be among them without feat, v. 10. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle warns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord’s work. They should not fly out into resentment at his reproof. Note, Christians should bear faithful reproofs from their ministers, and not terrify and discourage them from doing their duty. 2. He warns them against despising him, v. 11. He was but a young man, and alone, as Ecumenius observes. He had no one to back him, and his own youthful face and years commanded but little reverence; and therefore the great pretenders to wisdom among them might be apt to entertain contemptuous thoughts of him. “Now,” says the apostle, “guard against this.” Not that he distrusted Timothy; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despicable. But pride was a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians should be very careful not to pour contempt on any, but especially on ministers, the faithful ministers of Christ. These, whether young or old, are to be had in high esteem for their works sake. 3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to Paul. This, as I have before observed, is the meaning of bringing him on his journey in peace, v. 11. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.

      II. He assigns the reasons why they should behave thus towards Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, v. 10. He did not come on Paul’s errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul’s Lord and theirs. Note, Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2. Another reason is implied; as they were to esteem him for his work’s sake, so also for Paul’s sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: Conduct him forth in peace, that he may come to me, for I look for him with the brethren (v. 11); or I with the brethren look for him (the original will bear either), ekdechomai gar auton meta ton adelphon–“I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. Look to it that you send him back with no evil report.” Paul might expect from the Corinthians, that a messenger from him, upon such an errand, should be regarded, and well treated. His services and success among them, his authority with them as an apostle, would challenge this at their hands. They would hardly dare to send back Timothy with a report that would grieve or provoke the apostle. “I and the brethren expect his return, wait for the report he is to make; and therefore do not use him ill, but respect him, regard his message, and let him return in peace.”

      III. He informs them of Apollos’s purpose to see them. 1. He himself had greatly desired him to come to them, v. 12. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, vide ch. iv. 6), yet Paul did not hinder Apollos from going to Corinth in his own absence, nay, he pressed him to go thither. He had no suspicions of Apollos, as if he would lessen Paul’s interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, nor suspect of such selfish designs. True charity and brotherly love think no evil. And where should these reign, if not in the breasts of the ministers of Christ? 2. Apollos could not be prevailed on for the present to come, but would at a more convenient season. Perhaps their feuds and factions might render the present season improper. He would not go to be set at the head of a party and countenance the dividing and contentious humour. When this had subsided, through Paul’s epistle to them and Timothy’s ministry among them, he might conclude a visit would be more proper. Apostles did not vie with each other, but consulted each other’s comfort and usefulness. Paul intimates his great regard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them; and Apollos shows his respect to Paul, and his concern to keep up his character and authority, by declining the journey till the Corinthians were in better temper. Note, It is very becoming the ministers of the gospel to have and manifest a concern for each other’s reputation and usefulness.

Fuente: Matthew Henry’s Whole Bible Commentary

That he be without fear ( ). Evidently he had reason to fear the treatment that Timothy might receive in Corinth as shown in 4:17-21.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Now if Timotheus come,” (ean de ethe Timotheus) “Now if Timothy comes, (to you all).” His coming was uncertain. He and Erastus had previously been sent into Macedonia, Act 19:22.

2) “See that he may be with you without fear:” (blepete hina aphobos genetai pros humas)Watch carefully in order that he may be among you unafraid,” or help him to be at ease, without, or keeping down, timidity. Timothy’s disposition was one of timidity, fear, inferiority complex, perhaps caused by experiences of his early life and his being half Jew and half Greek, yet chosen and used of God, Act 16:1-6; 1Ti 1:5-8; Rom 8:15; 1Jn 4:18.

3) “For he worketh the work of the Lord “ (to gar ergon kuriou ergazetai) “For the work of the Lord he works.” “He energetically extends himself in doing the work of the Master.” Paul asserted that Timothy had an inner drive of the Spirit that caused him to “care for the state” or welfare of others, Php_2:19-22.

4) “As I also do.” (hos kaga) “As, or even as, I also do.” Up in Philippi Paul had seen the labors and fruit of Timothy’s ministry and he yearned to have the Corinth brethren to receive him with helpful understanding. This indicates Paul’s care for his own companions in labor, in looking on the welfare of others, Php_2:4.

Fuente: Garner-Howes Baptist Commentary

10. But if Timothy come. He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety — not as though he were in danger of his life among them, but because he would have enemies of Christ (166) to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him.

He adds the reason — for he worketh the work of the Lord Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so much dearer to us.

The clause — as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word.

(166) “ Beaucoup d’ennemis de Christ;” — “Many enemies of Christ.”

Fuente: Calvin’s Complete Commentary

Butlers Comments

SECTION 2

Endorse (1Co. 16:10-18)

10 When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. 11So let no one despise him. Speed him on his way in peace, that he may return to me; for I am expecting him with the brethren.

12 As for our brother Apollos, I strongly urged him to visit you with the other brethren, but it was not at all his will to come now. He will come when he has opportunity.
13 Be watchful, stand firm in your faith, be courageous, be strong. 14Let all that you do be done in love.

15 Now, brethren, you know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints; 16I urge you to be subject to such men and to every fellow worker and laborer. 17I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence; 18for they refreshed my spirit as well as yours. Give recognition to such men.

1Co. 16:10-12 With Reassurance: Paul sent Timothy (and Erastus) from Ephesus to Macedonia (Act. 19:22) and thence to Corinth. After these two helpers had departed on their journey, news came from Corinth that was very disturbing. People from Chloes household brought a letter and news by word of mouth that the church was struggling in the throes of schismatism, immorality, indifference, disorderliness, and false teaching. Paul knew how easy it would be for such behavior to ruin a young preacher by making him discouraged and cynical. The apostle charges the Corinthian church (Gr. blepete, imperative mood), See that you. . . . give Timothy every reassurance possible for his ministry among you. Paul says, in Greek, blepete hina aphobos genetai pros humas, or, See that you aim to make him be without fear among you. They are not to just let Timothy shift for himself in this matter of finding strength and assurance for his work. They are to make it their purpose to relieve him of all that would dishearten and depress him.

The Greek word aphobos is translated in RSV as put him at ease but is literally, without fear or phobia. What would Timothy have to fear in Corinth? Pretended sophistication, intellectualism, Gentile cultural differences (shocking enough in themselves to a Jew), all in addition to the problems within the church itself. Paul hopes the Corinthians will conduct themselves toward Timothy according to the principles he has enumeratered in chapters 8 through 10. Paul said, Let no one despise him. . . . The Greek word exouthenese means, literally, to erase from an account-ledger, or, to make of no account. Timothy was young, and a Jew. Timothy had no training in Greek literature as Paul had. Sophisticates from the great cities of Greece might tend to show contempt for a young Jewish lad like Timothy. But Timothy was doing the work of the Lord and he was important to Paul, so he directed the Corinthians not only to support him while he was there, but also to speed him on his way back to him.

Old and young can become close and intimate companions in the work of the gospel. The young person should be respectful and heedful of wise guidance (1Ti. 5:1-22; 2Ti. 2:24-26), and the older person is not to think of youth as of no account. Young people need to feel secure through being encouraged, strengthened, and built up.

Evidently, the Corinthians had requested Paul to insist that Apollos, an eloquent man, and a favorite teacher of the Corinthians, return for a visit. It is apparent the Corinthians thought Paul had not transmitted their request to Apollos. What did the Corinthians thinkthat Paul, out of jealousy of Apollos superior oratorical ability and his popularity at Corinth, spitefully ignored their request? Paul replies, I strongly urged (Gr. parekalesa, exhorted, encouraged) him to visit with the other brethren. But the more Paul urged, the more Apollos declined. The Greek would literally say, And altogether it was not his will to come now. Apollos was spiritually-minded and loving enough to reject even something he most probably would have enjoyed rather than give any occasion, or appearance, of competition among Christian co-workers. Apollos did not wish his name or his abilities to be abused in support of schismatism or any of the other aberrations of the Corinthian church. He told Paul he would visit Corinth later, when a good opportunity offered itself to him. Whether he did or not, we do not know. His and Pauls actions in these circumstances are exemplary. Let all Christians doing the work of the Lord reassure one another in the same kind of conduct.

1Co. 16:13-14 With Righteousness: All Christians should endorse the gospel and give aid to those who labor full-time in its proclamation by living righteously. That is the best endorsement and aid that may be given to those who work so hard and with little reward in this life. Paul said of the Christians at Thessalonica, For you are our glory and joy (1Th. 2:17-20). He wanted these Corinthians to be epistles of his, to be known and read by all men (2Co. 3:1-3).

He exhorts them to be watchful (Gr. gregoreite). It is in the imperative mood, thus a command. The male name, Gregory, is from this Greek word, and means vigilant, alert, awake, on guard. The Christian cannot afford to be inept, unaware, careless, unmindful, mesmerized, hypnotized, manipulated and seduced! Paul was afraid for the Corinthians that as the serpent deceived Eve by his cunning, their thoughts would be led astray from a sincere and pure devotion to Christ (2Co. 11:3). What was happening to the church with all its problems (especially the false teaching about the resurrection) was not amusing or insignificant. It was evil, destructive, spiritual-insanity.

Next, Paul says, Be standing in the faith. The Greek verb, stekete, is present tense, imperative mood. Once again, it is a command for them to continue their posture before the world in the faith. Paul used the definite article (Gr. te, the faith), so he is not talking here about personal subjective faith as a virtue, but the faith as a body of doctrine. He wanted the Corinthians to take a constant stance upon a knowledge and practice of the revealed faith (the teachings and writings of the apostles). Standing fast in the faith or in the Lord is something which can be determined in an objective way. We can know whether we are keeping the faith if we are keeping Christs (and the apostles) word (1Jn. 2:3-6; 1Jn. 2:24; 1Jn. 3:24, etc.). Standing in the faith gives unimaginable aid and encouragement to teachers of the faith. It is the kind of aid and reward that will never pass away.

Third, Paul says the Corinthians will give aid and comfort to their Christian allies (brethren) by being courageous. Actually, the Greek word is andrizesthe, and literally means, act like a man. They are exhorted (the Greek verb is present tense, imperative mood) to continue maturing, growing up, behaving like adults who learn from experience. All marks of mature adulthood (self-control, caution, sensibility, courtesy, firmness, cool-headedness, consideration for anothers opinions and trials, tenderness) is what Paul says will contribute to strengthening their fellow Christians. Mature men do not let peer-pressures or vanities of the world seduce them away from the truth. Mature men are able to endure persecution and tribulation without giving in to falsehood. Some of the Corinthians had behaved like immature babies (see 1Co. 3:1 ff.). It goes without saying that the church today needs members who act like men.

Fourth, they are ordered to be strong (Gr. krataiousthe, again, present imperative). The Greek word is from a root word which means to be forceful, dominating, mighty. There is no place for any kind of weakness in the Christian lifeneither intellectual, moral or spiritual. To be a Christian one must swim against the tide of human opinion and worldly lifestyle. To be a Christian one must endure a constant war between his flesh and the things of Gods Spirit (Gal. 5:17; Rom. 7:13-25). All the world is on the side of the evil one. The Christian will get no help from the worldly-minded people in this world! Do not expect any. What may seem like help from the world is only deception and seduction. To be a Christian demands the best, the strongest, and the most mature. And the Christian who wishes to aid his brother must be forceful (not overbearing) in his support of the gospel.

Finally, Paul says, Let all that you do be done in love. Love is the supreme virtue (see comments on ch. 13). Without it everything else is wrong. With it (true, agape-love) everything is right. It is that virtue which validates every other professed virtue. Love is the power that sculptures all talents, circumstances, and characteristics of the human personality into a monument reflecting and praising the glory of the Son of God. When all is done in love there is no problem with aiding Christian brethren, (see 1Pe. 4:8).

1Co. 16:15-18 With Respect: When Paul wrote to the Christians at Rome he said, Pay . . . respect to whom respect is due, honor to whom honor is due (Rom. 13:7). He said the same to the Christians at Philippi (see Php. 2:29) and Thessalonica (see 1Th. 5:12).

Paul deals first with the motive for respecting fellow-workers. The household of Stephanas, first converts in Achaia (Gr. aparche, lit. firstfruit), devoted (Gr. etaxan addicted KJV) themselves to the service (Gr. diakonian, deaconship) of the saints. Respectful attention to and emulation of such people is a strong Biblical theme (see Heb. 11:1-40; Heb. 12:1-2; 1Pe. 5:1-5; 2Ti. 1:13; 2Ti. 2:1-2; 2Ti. 3:10-17; Heb. 13:7, etc.). Respect in the service of the Lord is earned, not inherited.

Next, Paul says, be subject to such men and to every fellow worker and laborer. . . . The Greek word is hupotassesthe. This comes from the same root word (tasso) as the word etaxan, translated addicted or devoted in 1Co. 16:15. The prepositional prefix, hupo, means under. Thus, the word hupotassesthe means, literally, be addicted or devoted under, or, subjected to, subordinated to. It is the same word used by Paul in Eph. 5:21 to deal with attitudes and behavior of husband and wife toward one another. The most practical spiritual help we can give to a Christian ally or brother is to subordinate ourselves in service to him. You will note that subordination is not just to a select few, but to every fellow worker and laborer (1Co. 16:16). This substantiates Jesus example and apostolic teaching throughout the New Testament (see Mat. 20:25-28; Luk. 22:24-27; Joh. 13:1-20; Gal. 5:13; Eph. 5:21; Php. 2:3; 1Pe. 5:5). There is no ruling class in the kingdom of God. Christ is the only Kingeveryone else is a servant who is to subordinate himself to his brethren. We are to outdo one another in showing honor (Rom. 12:10). It is interesting that Paul uses the Greek conjunction, hina (in order that) to connect the devotion of Stephanas ministry with the subordination of the Corinthians to emulate his example. In other words, Stephanas devoted himself to ministry in order that the Corinthians might surrender to his guidance in living the Christian life! That is the way it must be with all leaders in the Churchwherever they wish others to follow, they must lead! They will never bring others to submit to their leadership unless they devote themselves (become addicted to) ministering !

Finally, Paul directs, give recognition to such men. The Greek word epiginoskete does not mean what we usually think of as recognition (applause, flattery, hero-worship). Epiginoskete means, to know thoroughly; to recognize a thing to be what it really is, to be perceptive. The element of expressing gratitude and encouragement is involved, but not braggadocio or adulation. All that is very dangerous to a persons relationship to God. It was said of Jesus, . . . you are true, and teach the way of God truthfully, and care for no man; for you do not regard the position of men (Mat. 22:16). Jesus said of himself, I do not receive glory from men (Joh. 5:41). We must be careful to be sincerely grateful for every brother in Christ, expressing it without setting any Christian above another by bragging about him or fawning over him. When Paul wrote this about his fellow laborers, he did not intend the Corinthians to call these fellows before the congregation and give them plaques or put their names in periodicals as if they were the only co-laborers who ever helped him. He simply wanted the Corinthian church to be hospitable, kind, perceptive, and appreciative. Christians should get acquainted with and get to know thoroughly such men as Stephanas and Fortunatus and Achaicus; their devotion in service to Christ and his Church might rub off on those who get to know them.

Appleburys Comments

Workers in the Work of the Lord (1018)

Text

1Co. 16:10-18. Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do: 11 let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren. 12 But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all his will to come now; but he will come when he shall have opportunity.

13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all that ye do be done in love.
15 Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), 16 that ye also be in subjection unto such, and to every one that helpeth in the work and laboreth. 17 And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied. 18 For they refreshed my spirit and yours: acknowledge ye therefore them that are such.

Commentary

Timothy.Paul had mentioned him earlier in the epistle (1Co. 4:17). Now he gives directions for their reception of his fellow-worker. He was a young man when Paul selected him to travel with him. It may be because of his youth that Paul said, see that he be with you without fear. Or it may be that Timothy was timid. Whatever the cause, they knew his value to Paul who declared that he worketh the work of the Lord, as I also do. The attitude of Paul as an older minister toward Timothy as a young evangelist is one that should be seen far more often today than it is.

The brethren were to help Timothy as he continued on his way. Just what was involved is not stated.

Apollos.He had been prominent in the work at Corinth. See 1Co. 1:10 and 1Co. 3:4-6. Paul looked upon him as a brother in Christ and a fellow-worker for the Lord. His affectionate concern for those who worked with him is one of the marks of Pauls true greatness.

It is interesting to note that Paul did not order Apollos to go to Corinth. He had urged him to go but recognized his right to decide when it was best for him to do so. Paul was sure that the opportunity would come.

Watch ye.Certain things were to direct the church as they faced the opportunities of service and the problems that were involved. Like good soldiers, they were to be alert. Like true followers of the Christ, they were to stand fast in the faith and not be frightened from the truth by any adversary. Like dedicated servants of the Lord, they were to conduct themselves as men. Like citizens of the heavenly kingdom, they were to be strong and rely on Him who had conquered at Calvary and who would give them the victory in all their work for Him. Paul said, Let all that ye do be done in love. He had already explained just what that meant (1Co. 13:1-13).

the house of Stephanas.They were among the first of Pauls converts at Corinth (1Co. 1:16). He calls them firstfruits because they were the first of the harvest for the Lord. There were to be others like them. When Paul was at Corinth the first time, the Lord had revealed to him that He had much people in the city (Act. 18:9-10). This family had set themselves to the task of ministering to the saints. Just what was involved in this ministry is not stated, but it was such that Paul recommended that others align themselves with these servants of the Lord and all others who helped in the work.

the coming of Stephanas and Fortunatus and Achaicus.Paul received these brethren from Corinth with great joy. There were times when it had become necessary to reprove the Corinthians for sinful practices. Even then he admonished them as beloved children (1Co. 4:14). It was not possible for the whole church to pay him a visit, but his spirit and theirs was refreshed by the coming of these who represented all the brethren at Corinth.

Fuente: College Press Bible Study Textbook Series

(10) Now if Timotheus come . . .Timothy and Erastus had been sent (see 1Co. 4:17) by St. Paul to remind the Corinthians of his former teaching, and to rebuke and check those evils of which rumours had reached the ears of the Apostle. As, however, they would travel through Macedonia, delaying en route at the various churches to prepare them for the visit which St. Paul, according to his then intention, purposed paying them after he had been to Corinth, they possibly might not reach Corinth until after this Epistle, which would be carried thither by a more direct route. The Apostle was evidently anxious to know how Timothy would be received by the Corinthians. He was young in years. He was young also in the faith. He had probably a constitutionally weak and timid nature (see 1Ti. 3:15; 2Ti. 1:4), and he was of course officially very subordinate to St. Paul. In a Church, therefore, some of whose members had gone so far as to question, if not actually to repudiate the authority even of the Apostle himself, and to depreciate him as compared with the elder Apostles, there was considerable danger for one like Timothy. By reminding the Corinthians of the work in which Timothy is engaged, and of its identity with his own work, the Apostle anticipates and protests against any insult being offered to Timothy, because of what a great English statesman once called, in reference to himself, the atrocious crime of being a young man.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

b. The visits of Timothy and Apollos, 1Co 16:10-12 .

10. If Timotheus come As Paul had informed them (1Co 4:16) that he had sent him, and of the object of his coming. As Luke informs us, (Act 19:22,) just before writing this present epistle, St. Paul, intending to go to Macedonia and Corinth, sent forward Timothy and Erastus as his pioneers. As the epistle would take the cross route, and Timothy might progress slowly by reason of duties on the way, Paul anticipates his arrival in Corinth, and bespeaks a kindly reception. Yet such might be Timothy’s engagements that he might not go so far as Corinth, and hence the apostle’s if.

Without fear Literally, see that he may be fearlessly among you. As a young man sent to represent Paul in a great and factious Church, Timothy might have justly felt an intimidation. He may have possessed that personal diffidence which is often found compatible with much strength of character.

As I A repetition of his commendation in 1Co 14:17.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now if Timothy come, see that he is with you without fear, for he works the work of the Lord, as I also do. Let no man therefore despise him. But set him forward on his journey in peace, that he may come to me. For I expect him with the brothers ‘

He is also aware of the probability that Timothy will shortly visit them, possibly on his way back from somewhere to Paul in Ephesus with some other brothers, or it may be that he himself has sent Timothy and that the ‘if’ signifies ‘whenever’ (as it can). Either way he commends Timothy to them (see Act 19:22). If he is able to come there they are to treat him gently, remembering his youth and the understandable fears of a young man still only at the beginning of an important ministry, for he works the work of the Lord just as Paul does himself. Thus they are to welcome him, take due regard to what he has to say (they are not to despise him), and set him forward on his journey to Paul in peace. The ‘setting forward’ would include provision for his journey.

This sending of Timothy illustrates the fact that, while there were opposing views to Paul in the church, he did not see them as such that they would make things impossible for Timothy.

Fuente: Commentary Series on the Bible by Peter Pett

1Co 16:10-11 . Recommendation of Timothy (1Co 4:17 ) to be well received and escorted back. He is not the bearer of our Epistle (Bleek), but journeyed through Macedonia (Act 19:22 ), and must arrive in Corinth later than the Epistl.

] if, indeed, he shall have come . Rckert holds that would have been more correct. Either one or other was correct, just according to the conception of the writer. He conceives of the arrival of Timothy as conditioned by the circumstances, and therefore places it under the hypothetical, not under the temporal ( ), point of vie.

. . .] design of the : be careful, in order that he , etc. Paul might also have written negatively: , (1Co 2:3 ), or . . (2Jn 1:8 ), etc. The positive expression, however, demands more; his going out and in among the readers is to be free from fear . Comp. on with the adverb of the mode of the going out and in, Herod. i. 8, ix. 109; Plut. Alex. 69, Demetr . 11, Mor. p. 127 A; also Plato, Prot. 325 B; Tob 7:9 ; Tob 7:11 ; 1Ma 8:29 . They are so to conduct themselves towards him that he shall not be intimidated among them. This peculiar , as well as the reason assigned which follows . . ., and the conclusion again drawn from it: . , make it probable that Paul has in view not the ill-will of his own opponents , which his friend might encounter. (Osiander, Neander), with which the does not well agree, but the youth of Timothy (1Ti 4:12 ), on account of which, in a church to some extent of a high-minded tendency, he might easily be not held in full respect, slighted and intimidated. So already Chrysostom and the majority of interpreters. The conjecture that Timothy was of a timid nature (de Wette) is without a trace of historical support, and is superfluous. Regarding . ., see on 1Co 15:58 .

] is not to be explained from the formula: (so Calvin: “salvum ab omni noxa,” comp. Beza, Flatt, Maier), since, on the contrary, the context would lead us to think, in accordance with and ., of a peaceful escort, a in peace and concord , . (Chrysostom, Theophylact). Flatt and Hofmann refer . to what follows ( that he may come to me safely and without danger ). But the subsequent reason assigned contains nothing referable to , which must have been the case, had it been so emphatically put first. Besides, the escort to be given was not for protection, but in testimony of love and reverenc.

] There is implied, namely, in . . ., with its aim as here defined: “in order that he may come (back) to me,” the admonition not to detain him too long in Corinth for Paul is expecting hi.

] Several others, therefore, besides Erastus (Act 19:22 ), had journeyed with Timothy. [107]

[107] To refer it to .: I with the brethren who are here (Bengel and de Wette undecidedly, older interpreters in Calovius, and again Hofmann), has the analogy of ver. 12 against it. It was usual that several should be sent together on such missions.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do .

Ver. 10. For he worketh, &c. ] So doth every faithful minister, though of meaner parts: the vine is the weakest of trees, but full of fruit. A little hand may thread a needle. A little boat may do best in a low river. Philadelphia had but a little strength, Rev 3:8 , and yet it served turn, and did the deed.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10, 11 .] Recommendation of Timothy to their good reception and offices . He had preceded Paul ( Act 19:22 ) in the journey to Macedonia. From , it would appear to have been probable , but not quite certain, that he would visit them. In ch. 1Co 4:17 , he is described as sent on for that purpose : so that the may merely refer to the uncertainties of the journey.

Fuente: Henry Alford’s Greek Testament

10. . . . ] There must have been some special reason for this caution respecting Timothy, besides that assigned by Meyer, al., that he would naturally be depreciated as only a subordinate of Paul, whom so many of them opposed. His youth occurs to us, mentioned 1Ti 4:12 ; but even that is not enough, and would hardly be intended here, without some reference to it. De Wette’s conjecture may not be without foundation, that he was perhaps of a timid disposition . Meyer objects that we have no historical trace of this: but I think some are to be found in 1 Tim.: e.g. 1Ti 3:15 ; 1Ti 5:22-23 .

.] see ref., note.

Fuente: Henry Alford’s Greek Testament

1Co 16:10-11 . (not ) : “But if Timothy come” his coming is not certain . He and Erastus have been before this sent to Macedonia (Act 19:21 f.) in advance of P., with instructions to go forward to Cor [2647] (1Co 4:17 above); he might be expected to arrive about the same time as this letter. But local circumstances, or even the report of the unfriendly attitude of the Cor [2648] (Ed [2649] ), might detain him in Mac. He is found in Mac. with P. when some months later 2 Cor. is written: there is no explicit ref [2650] in that Ep. to Timothy’s presence at Cor [2651] in the interval; but Titus’ visit and report are largely in evidence. Ed [2652] says, “In point of fact he (Tim.) did not come “( cf. Lt [2653] , Journal of Sac. and Cl [2654] Philology , ii., 198 ff.; also El [2655] ). But this assertion is too positive. In 1Co 4:17 above P. announced Tim.’s coming definitely and laid stress upon it. Tim. shares in the Address of 2 Cor., and the fact that he is associated by the Ap. with himself in the significant “we” of 1Co 7:2 ff. ( cf. 1Co 2:5-11 ) points to his being involved in some way in the “grief” which P. had suffered from Cor [2656] subsequently to the writing of 1 Cor. Very possibly Timothy was the of 2Co 7:12 , in whose person, seeking as he did to carry out the directions of 1Co 4:17 , Paul had been insulted by some prominent Cor [2657] Christian ( ). If this actually happened, the apprehensions expressed here about the treatment Tim. might receive, proved only too well-founded: “see (to it) that without fear he may be with you” (or hold converse with you : , see 1Co 2:3 , and parls.) “let no one then set him at naught”. These words point to Timothy’s diffidence, as well as to his comparative youth: see 1Ti 4:12 , and the vein of exhortation in 2Ti 2:1-13 and 2Ti 3:10 to 2Ti 4:18 . Tim. was P.’s complement, as Melanchthon was Luther’s gentle, affectionate, studious, but not of robust or masculine character. The temper of the Cor [2658] Church would be peculiarly trying and discouraging to him. Paul hopes that regard for him will have some restraining effect upon the Cor [2659] ( cf. 1Co 15:58 ) . . . identifies Timothy in the strongest way with P. himself: cf. 1Co 4:17 , Phi 2:20 ; similarly respecting Titus, in 2Co 8:23 . For , see parls. “But send him forward in peace ” for if Tim. attempts the task indicated in 1Co 4:17 , a rupture is very possible, such as, we gather from 2Co 2:7 , actually ensued. From the following words, “that he may come to me, for I am awaiting him,” it appears that P. expects Tim’s return before he leaves Eph.: cf. , for the vb [2660] , 1Co 11:33 . It is doubtful whether qualifies the subject “I with the brethren” those of 1Co 16:12-18 , the Cor [2661] brethren now in Eph. and interested in Tim’s success at Cor [2662] , who are delaying their return until he brings his report (so Hf [2663] , Gd [2664] ); or the object “I await him with (= and) the brethren,” i.e. those, including possibly Erastus, whom P. expects to arrive at Eph. from Cor [2665] along with Tim. (so most interpreters). The relevancy of the words on the latter construction is not obvious. On the former view, “the brethren” of 1Co 16:11-12 are the same, being the deputies who had brought over the Cor [2666] Church Letter to P., and who are now awaiting Tim’s return before they themselves return home. This hints an additional reason why the Cor [2667] should with all speed send Timothy back to Paul “in peace”.

[2647] Corinth, Corinthian or Corinthians.

[2648] Corinth, Corinthian or Corinthians.

[2649] T. C. Edwards’ Commentary on the First Ep. to the Corinthians .

[2650] reference.

[2651] Corinth, Corinthian or Corinthians.

[2652] T. C. Edwards’ Commentary on the First Ep. to the Corinthians .

[2653] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[2654] classical.

[2655] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2656] Corinth, Corinthian or Corinthians.

[2657] Corinth, Corinthian or Corinthians.

[2658] Corinth, Corinthian or Corinthians.

[2659] Corinth, Corinthian or Corinthians.

[2660] verb

[2661] Corinth, Corinthian or Corinthians.

[2662] Corinth, Corinthian or Corinthians.

[2663] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[2664] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).

[2665] Corinth, Corinthian or Corinthians.

[2666] Corinth, Corinthian or Corinthians.

[2667] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Co 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.

1Co 16:10 “if” This is a third class conditional sentence, meaning potential action. It seems that Paul had already sent Timothy and Erastus (cf. Act 19:22), and possibly Titus (cf. 2Co 2:13; 2Co 7:6-7) on to Corinth by the land route. He was sending his letter by sea and it would arrive quicker.

“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; or (3) their anger toward Paul (cf. 1Co 16:11).

1Co 16:11

NASB, NKJV,

NRSV”So let no one despise him”

TEV”No one should look down on him”

NJB”nobody is to underrate him”

This is an aorist active subjunctive, which literally means “to make absolute nothing of” (cf. 1Co 1:28; 1Ti 4:12; Tit 2:15).

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

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

come = shall have come.

see. Greek. blepo. App-133.

without fear = fearlessly. Greek. aphobos Elsewhere, Luk 1:74. Php 1:1, Php 1:14. Jud 1:12. Timothy was of a timid, shrinking disposition, and the apostle commends him to the support of the true believers at Corinth.

Lord. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

10, 11.] Recommendation of Timothy to their good reception and offices. He had preceded Paul (Act 19:22) in the journey to Macedonia. From , it would appear to have been probable, but not quite certain, that he would visit them. In ch. 1Co 4:17, he is described as sent on for that purpose: so that the may merely refer to the uncertainties of the journey.

Fuente: The Greek Testament

1Co 16:10. , now) An antithesis between Paul himself and his substitute, Timothy.[158]-, without fear) This will be the case, if no man shall have despised him. If some despised Paul, how much more readily would they depise the youthful native of Lystra.-, of the Lord) Christ.-, worketh) It is right that this work should be performed without fear. This constitutes the foundation of true respect to the ministers of the gospel.

[158] , Timothy) was the bearer of this epistle.-V. g.

Fuente: Gnomon of the New Testament

1Co 16:10

1Co 16:10

Now if Timothy come,-[We learn from Act 19:22 that Paul had dispatched Timothy, accompanied by Erastus, to Macedonia, and desired him to continue his journey to Corinth; but as his time was limited, he did not feel sure that he would reach there. His route took him through the churches which he had assisted in founding. It is probable that, after accomplishing the special work assigned to him, he was intercepted by Titus who prevented his reaching Corinth, and this seems to have happened, for Titus and Timothy returning, met Paul, possibly at Thessalonica where Paul wrote the Second Epistle to the Corinthians, and join him in the greeting to the church; but only Titus is spoken of as having brought any report from Corinth. (2Co 7:6-7; 2Co 7:13).]

see that he be with you without fear;-Timothy was young and an ardent friend of Paul, who had some strong enemies in Corinth. These were liable to mistreat Timothy.

for he worketh the work of the Lord, as I also do:-If they put difficulties in Timothys way, they will be hindering the work which God has given Paul to do. (1Co 4:17; Phm 1:19-21).]

Fuente: Old and New Testaments Restoration Commentary

if: 1Co 4:17, Act 19:22

without: 1Co 16:11, 1Th 4:12

for: 1Co 15:58, Rom 16:21, 2Co 6:1, Phi 2:19-22, 1Th 3:2

Reciprocal: 1Sa 3:15 – feared Ecc 9:10 – thy hand Jer 36:8 – did Mat 13:27 – the servants 2Co 1:1 – Timothy 2Co 12:17 – General Phi 1:1 – Timotheus Phi 2:29 – Receive Phi 2:30 – the work 1Th 5:15 – See 1Ti 4:12 – no 3Jo 1:8 – fellowhelpers

Fuente: The Treasury of Scripture Knowledge

1Co 16:10. Chapter 4:17 mentions the fact that Timotheus (Timothy) was told to go to Corinth. Paul asks the brethren to give him a friendly reception; as a recommendation in support of the request, the apostle tells them of the work of the Lord in which Timothy was engaged.

Fuente: Combined Bible Commentary

1Co 16:10. Now if Timothy come, see that he be with you without fear. Probably it was his youth (1Ti 4:12), his delicate constitution (1Ti 5:23), and possibly a certain gentleness and softness of character thereby engenderedthat dictated this kindly word, to encourage him should he come to Corinth. We learn from Act 19:22 that Timothy and Erastus had been despatched to Macedonia; and Timothy, at least, had been instructed to go by Greece, so as to visit Corinth on his way (1Co 4:17). Here he speaks of Timothys reaching Corinth as uncertain, but in case he should do so, the apostle is anxious he should be well received,for he worketh the work of the Lord (Jesus), as I also do. See a similar fine testimony to Timothy in Php 2:19-22.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. Though Timothy was a young minister, and St. Paul an aged apostle, yet doth he bespeak the church to pay respect unto him as to himself, he being a minister of the gospel as well as himself, though far inferior to him in years and abilities. None of the faithful ministers of Christ are ambitious to engross any respect from the people to themselves, but content, yea desirous, that all their fellow-brethren should share with them therein; for all men pretend to a share in reputation, and do not love to see it monopolized by a single person, and every wise and good man rejoices when that respect is given to others which is justly due and payable to their worth and merit.

Observe, 2. How affectionately this aged apostle recommends Timothy to the church’s tender care, as well as to their deserved respect: See that he may be without fear; that is, without fear of disturbance from the factions that were amongst them at Corinth: see that he be not exposed to any trouble or danger from any party whatsoever.

Let no man despise him; either because of his youth, or his bodily weakness and infirmities, or for any other cause whatsoever.

But conduct him forth in peace; bring him on his way towards me, and provide for the necessities of his journey.

O! how happy is it when the ministers of Christ are thus careful of, and solicitous for, the welfare of each other, as St. Paul here was for Timothy!

Fuente: Expository Notes with Practical Observations on the New Testament

Visits By Timothy and Apollos

Timothy and Erastus ( Act 19:22 ) had set out by land for Macedonia. It seems word of trouble reached Paul after Timothy left and Titus carried this letter directly to Corinth. Titus must have met Timothy as he (Titus) was going back to Paul. This is concluded since Timothy is back with Paul during the second letter’s production ( 2Co 7:6-7 ; 2Co 7:13 .) Paul was concerned that Timothy not become embroiled in the middle of their division since he was doing God’s work. Paul did not want the Corinthians to despise Timothy, perhaps because of his youth ( 1Ti 4:12 ). Young preachers should be encouraged in their work. Controversy can affect their life’s work.

Apollos is first mentioned in Act 18:24-28 ; Act 19:1 . He went from Ephesus to Corinth in his preaching work. Paul had pleaded with him to go to Corinth with the others, but for some unnamed reason he would not go at the time mentioned ( 1Co 16:10-12 ).

Fuente: Gary Hampton Commentary on Selected Books

1Co 16:10-12. Now if In the mean time; Timotheus come, see that he may be with you without fear Of any ones despising him for his youth. Encourage him in his labours; for he worketh the work of the Lord The true ground of reverence and love to pastors: those who do so, none ought to despise or discourage; but conduct him forth Bring him forward on his journey; in peace And do all that you can to make it commodious and agreeable to him; that he may come unto me At Ephesus, as soon as possible; for I look for him with the brethren Namely, Erastus, who had been sent with Timothy to Corinth, (Act 19:22,) and Titus, who carried this letter, and another brother, whose name is not mentioned; (see 2Co 12:17-18;) perhaps also some of the Corinthian brethren, whom the apostle had desired Titus to bring with him to Ephesus, having need of their assistance. As touching Apollos For whom many of you have so high a regard; I greatly desired him to come to you with Timothy and the other brethren Having an entire confidence in his friendship, prudence, and fidelity, and hoping that his presence among you might have been particularly useful at this crisis; but his will was not to come at this time Perhaps lest his coming should increase the divisions among them; but he will come when he shall have convenient time Jerome says, Apollos actually went to Corinth, after the disturbances had ceased. But whether in this, Jerome delivered his own opinion only, or some ancient tradition, is uncertain.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Timothy’s visit to Corinth.

Apollos. 1Co 16:10-12

The thought of his approaching stay at Corinth leads him to speak of that of Timothy, which is to precede and prepare for his own, comp. 1Co 4:17; then from this fellow-labourer he passes to another, Apollos, who is at the moment with him at Ephesus.

Vv. 10, 11. If Timothy come, see that he may be with you without fear: for he worketh the work of the Lord, as I also. 11. Let no man therefore despise him; and conduct him forth in peace, that he may return unto me; for I look for him with the brethren.

These lines betray a certain uneasiness in regard to Timothy’s stay at Corinth. This young servant of Christ was timid (2Ti 1:6-7), and probably not highly cultivated; and he might easily feel himself ill at ease among those Corinthians, some of whom did not respect Paul himself. We know from Act 19:22 that Paul had sent him with Erastus from Ephesus into Macedonia, and that he was to go thence to Corinth. But as his time was limited (1Co 16:11), Paul was not sure whether he could reach the city. Hence the expression: If he come, which is not equivalent to: When () he comes to you. As to the eulogium on Timothy comp. Php 2:19-21, and as to the recommendation not to despise him, 1Ti 4:12. His youth also, compared with the gravity of his task, might bring on him disrespectful demonstrations from certain Corinthians. The regimen in peace might be connected with the verb come: That he may come back with the pleasant feeling of a mission happily accomplished. But the inversion is somewhat harsh, and the regimen better suits the verb : Send him forward in such a way that he shall depart in peace with you all. The following words seem thus to become somewhat redundant. But they are explained by the sequel: I look for him, which gives them this meaning: That he may be able to return to me without delay, after concluding his mission. The words: with the brethren, are frequently taken as referring to Timothy’s travelling companions, Erastus for example, who had started with him from Ephesus (Act 19:22); so Meyer, Reuss, Holsten. But why this utterly insignificant detail? Edwards understands by them the brethren who carried our Epistle from Ephesus to Corinth. That would be more intelligible. But, as the regimen with the brethren bears on the verb , I look for, is it not more natural to refer it to the three deputies from Corinth, who were at that time with Paul at Ephesus (1Co 16:15-18), and who with him were awaiting Timothy’s return before setting out for Corinth? The report which he brought might give occasion for new instructions or even for a new letter from the apostle; hence the propriety of those three brethren awaiting his arrival.

Vv. 12. As touching the 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 find the time convenient.

The form , as touching, might lead us to suppose that the matter here referred to had already been spoken of; that a request even had already been forwarded from Corinth on this subject. In consequence of the situation of parties in this Church, the apostle felt bound to make it clearly understood that it was not he who put any obstacle in the way of Apollos’ return to Corinth. The , absolutely, signifies: notwithstanding all I could say and do. Meyer and others think that the refusal of Apollos was simply occasioned by his present evangelistic engagements, and they explain the in the sense of: when he shall have time, or, as Oltramare translates: as soon as he can. But it seems to me that the expression used by the apostle is too emphatic to admit of so weakened a signification. The words: But his will was absolutely not…, prove that there was, not an inability, but a determined will on the subject. Evidently Apollos was disgusted at the part which he had been made to fill at Corinth, as the rival of St. Paul. Hence it is obvious how innocent he himself was of those dissensions which had formed the subject of the first four chapters.

The words: with the brethren, refer again to the three deputies from Corinth (1Co 16:17); Apollos would have required to join them on their return to Greece. If so, they were not, as has been thought, the bearers of our letter (see the subscription in the T. R.). For it was intended to reach Corinth before Timothy’s arrival (1Co 16:10-11 and 1Co 4:17 seq.), and the deputies were not to leave Ephesus until after Timothy’s return to Paul.

There follow some general and particular exhortations.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do [1Co 14:17]:

Fuente: McGarvey and Pendleton Commentaries (New Testament)

10, 11. While in Ephesus Paul sent Timothy, his favorite preacher, over to Corinth to preach to them, that they might by the grace of God receive the beautiful curriculum of doctrines and the terrible disciplinary strictures in this wonderful letter.

Fuente: William Godbey’s Commentary on the New Testament

Verse 10

Timotheus; 1 Corinthians 4:17,18.

Fuente: Abbott’s Illustrated New Testament

SECTION 32 SUNDRY DIRECTIONS AND SALUTATIONS CH. 16:10-23

If Timothy come, see that in his intercourse with you he may be without fear. For, the work of the Lord he works, as I also do. Then let not any one despise him. And send him forward in peace, that he may come to me. For I wait for him with the brothers.

About our brother Apollos: much have I exhorted him that he might come to you with the brothers. And not at all was it his will to come now: but he will come whenever he have a good opportunity.

Keep awake: stand in the faith act like men: become strong. All your matters, let them be done in love.

Moreover, I exhort you, brothers-you know the house of Stephanas; that it is a firstfruit of Achaia, and that for ministry to the saints they set themselves- that also you may submit to such persons, and to every one that joins in the work and labours.

I rejoice at the presence of Stephanas and Fortunatus and Achaiacus; because the lack of you they supplied. For they gave rest to my spirit, and to yours. Recognize then such.

The churches of Asia greet you: Aquila and Prisca greet you much in the Lord, with the church in their house. All the brothers greet you. Greet one another with a holy kiss.

The greeting by the hand of me Paul. If any one does not love the Lord, let him be Anathema Maran atha. The grace of our Lord Jesus be with you. My love is with you all in Christ Jesus.

1Co 16:10-11. If Timothy come: see under 1Co 4:17; 2Co 1:1. Why Paul was uncertain about this, and whether Timothy actually arrived before Paul, we do not know. He started from Corinth with Paul (Act 20:4) on the return journey. This verse suggests that this letter was likely to arrive before Timothy. Perhaps the bearers went direct by sea from Ephesus to Corinth: whereas Timothy went first to Macedonia.

Without fear: a coincidence with 2Ti 1:7, suggesting that Timothy was of timid disposition. But that to this was joined real worth, is proved by the commission (1Ti 1:3) afterwards entrusted to him. Paul bids his readers not to give him, by rude resistance, occasion for fear; and supports his warning by reminding them that to make Timothy afraid is to embarrass and hinder one who is doing (1Co 15:58) the work of Christ, the great work in which Paul is himself engaged. For the same reason (then let not) they must not despise him. Many are ready to despise the timid. This warning not to terrify or despise men who are doing God’s work is needed today. That some six years later Paul urges (1Ti 4:12) Timothy so to act that no one will despise him because he is young, suggests that this was one possible cause of his fear.

Send him forward: as in 1Co 16:6.

In peace: the opposite of fear and contempt.

That he may come etc. That Timothy is to come to me, and that I am waiting for him, is a reason why you should give him the help needed for the journey.

With the brothers: probably companions of Timothy on this mission. That he had at least one companion, we learn from Act 19:22.

1Co 16:12. This mention of Apollos proves, and was perhaps designed by the apostle to prove to the Corinthians, his perfect accord with Paul. And, if so, the faction called after Apollos was without his sanction. This supports our inference from 1Co 4:6 that the real leaders of the factions were men at Corinth whose names are unknown to us.

Exhorted him much: thinking perhaps that his presence in company with Paul’s beloved companion Timothy would be a strong rebuke to those who wrote the names of Paul and Apollos on the banners of contending parties.

With the brothers: those mentioned in 1Co 16:17, who had brought the letter from Corinth and were now returning with the letter before us.

Now: emphatic. For reasons unknown to us, either the state of things at Corinth or his own circumstances, Apollos did not consider the present a good opportunity. When such arises, he will come. This verse suggests that Apollos, who was at Corinth when (Act 19:1) Paul arrived at Ephesus, was not living at Ephesus. That there is no greeting from him, suggests that he was temporarily absent when Paul wrote.

1Co 16:13-14. Parting exhortations, as though the letter were finished.

Keep awake: in contrast to sleep, Mat 26:40; 1Th 5:6; 1Th 5:10, i.e. spiritual insensibility. Let your spiritual senses be in full exercise, lest the enemy surprise you unawares. So 1Th 5:6; 1Pe 5:8; Rev 3:2 f. Another motive for watchfulness is the coming of Christ: Mat 24:42; Luk 12:37.

Stand: as in 1Co 10:12; Rom 5:2; Rom 11:20.

In faith: practically the same as stand in the Gospel, 1Co 15:1. Belief of the good news is the element in which, (and the means by which, Rom 11:20; 2Co 1:24,) we maintain spiritual erectness.

Act like men: so 1Ma 2:64, And you, children, be strong and act like men touching the Law.

Become strong: receive strength which (Eph 3:16) the Spirit is waiting to impart from time to time.

Notice the military tone of these words. We are sentinels on guard, and must not yield to sleep. In face of the enemy we must maintain our position: and we do so by abiding in faith. We must show moral courage. To this end we must accept the strength provided for us. This fourfold description of our attitude towards spiritual foes is followed by a description in one word of our attitude towards our fellow-Christians and fellow-men. Love must be the one element of our entire activity.

1Co 16:15-16. After what seemed to be a parting exhortation, 1Co 16:13-14, Paul remembers other matters which claim mention. Cp. Rom 16:17. In 1Co 16:10 ff he spoke of his own associates, Timothy and Apollos. He now commends to the Corinthians some members of their own church.

I exhort etc.; betrays something which, not knowing the circumstances, we cannot now understand. Apparently, the church members had failed to treat this worthy family with due respect.

You know etc.; breaks off the exhortation, to give a motive for acceding to it.

Firstfruit of Achaia: cp. Rom 16:5. The conversion of this family was doubtless an important step in the founding of the church at Corinth. Perhaps it was for this reason that Paul, deviating from his usual custom, baptized (1Co 1:16) them personally. Since the province of Achaia included Athens, this conversion must have been earlier than (Act 17:34) that of Dionysius and Damaris, i.e. than Paul’s first arrival at Corinth. See Introd. v.

Ministry: Rom 12:7. There is nothing to limit the saints to those at Jerusalem, as in Rom 15:25. Probably it refers chiefly to members of their own church, with whom they would come most in contact. Stephanas and his family deliberately resolved to render what service they could to their fellow-Christians.

That you may submit etc.: both purpose and contents of the exhortation.

That also: to the service rendered by Stephanas must be added due recognition of it by the church.

To such; raises this exhortation into a universal principle for all men.

Submit: Eph 5:21. Not that they are to have their will in everything, but that we yield them the deference which befits their services to the church.

And to every one etc.: To those who, like Stephanas, render help to their fellow-Christians, Paul now adds every one who joins with others in Christian work.

And labours; suggests the weariness which frequently accompanies Christian work. To every toiler for Christ we must give the deference due to his work.

1Co 16:17-18. The presence: or arrival. In 1Co 15:23 and often the same word denotes the second coming of Christ. We cannot doubt that these men brought to Paul the letter from Corinth, and took back the Epistle before us, which was Paul’s reply to it.

Stephanas: the good man mentioned above.

Fortunatus. A man of this name was one of the three bearers of the epistle of Clement of Rome (ch. 65) to the Corinthian church. He and Achaiacus are quite unknown.

Because etc.: special cause of Paul’s joy.

The lack of you: your absence. By coming as delegates, and expressing the feelings, of the whole church, they in some measure made up for the absence of those they represented. In them Paul seemed to welcome the whole church. Cp. Php 2:30. Had they come only as private persons, his joy in receiving them would not have been so great. This cause of Paul’s joy is further explained in 1Co 16:18 a.

Rest to my spirit: 2Co 7:13; cp. Phm 1:7; Phm 1:20.

My spirit: Rom 1:9 : the noblest element of his being. These words suggest that before the coming of these men Paul was in restless anxiety about the Corinthian church, perhaps because of the very bad news brought by the household of Cloe and by others. This anxiety would seem to have been somewhat allayed by the more exact information given by these messengers. But the letter before us was, nevertheless, written (2Co 2:4) with many tears. The words and yours suggest that as Paul was anxious about the Corinthians so they were anxious to communicate to him; and that it was a relief to them to be able, through the coming of these men, to express to the apostle their feelings. The journey of the messengers was therefore a service both to Paul and to his readers. This suggests that underneath the factions there lay genuine loyalty to the apostle. Of this we shall find abundant proof in the Second Epistle.

Recognize etc.: similarly, 1Th 5:12 : take note of the service they have rendered.

Such: as in 1Co 16:16.

1Co 16:19-20. Asia: the Roman province, as in 2Co 1:8; Rom 16:5; Rev 1:4; Act 2:9; Act 16:6. Its capital was Ephesus, whence (1Co 16:8) Paul wrote this letter. That there were other churches in Asia, agrees with Act 19:10; Act 19:26. And a few years later we find (Col 4:13) churches at Hierapolis, Laodicea, and Colosse, in the extreme east of the same province. These churches were probably a result of Paul’s labors during the three years preceding the writing of this letter, although at least two of them (Col 2:1) had not been visited by him personally. In Rev 1:11 we find other churches in the same province, which may have been founded at the same time. We can well conceive that, as suggested in Act 19:10, men from all parts of the province heard Paul preaching at Ephesus, and thus various churches were formed, which kept up communication with the great apostle. And in writing to the Corinthian church, he conveys, in accordance probably with the expressed wish of some churches and with the known sentiment of all, this brotherly greeting. That Aquila and Prisca (see Rom 16:3) were now with Paul at Ephesus, accords Act 18:19. And their much greeting accords with their long connection (Act 18:2; Act 18:11; Act 18:18) with Corinth.

In the Lord.] This greeting was an outflow of their union with the one Master.

Church in their house: interesting coincidence with Rom 16:5.

Holy kiss: 2Co 13:12; Rom 16:16; 1Th 5:26; 1Pe 5:14. Cp. Justin, Apology i. 65: We salute one another with a kiss when we have concluded the prayers. The kiss is still retained in the worship of the Coptic church.

1Co 16:21-23. By the hand of me Paul: Col 4:18 : a mark of genuineness, 2Th 3:17. It implies that the earlier part was not by his own hand. So Rom 16:22. Doubtless he wrote also 1Co 16:22-23. The words Jesus Christ in A.V. of 1Co 16:22, but not in the four oldest MSS., are a good example of a correct explanatory gloss which was very early copied into the text and thus found its way into many MSS., and Versions.

Does not love etc.: an appeal to the conscience of many church members at Corinth, revealing the hidden source of the various misconduct (cp. Joh 14:23) which in this letter Paul has condemned. Against this root of all the disorders, viz. absence of love to the common Master, he now pronounces his most tremendous sentence, a sentence the more emphatic because written by his own hand.

Anathema: as in Rom 9:3.

Maran atha: our Lord has come; in Aramaic, the vernacular of Palestine. See Romans, Introd. iii. 5. Of the word Maran, the chief part, Mar, Lord, is found in Dan 2:47; Dan 4:19, etc., written in the same language; and is now used as a title of dignity by the Nestorians. In Dan 7:22 the exact word Atha is used, as here, for the second coming of Christ. The presence of these Aramaic words here implies that they were understood by the readers. And this suggests that they were common among the mother churches in Palestine, and thus passed in their original form to Gentile Christians. That these words are used as a warning implies that has come refers to Christ’s coming in judgment. In prophetic vision the church looked upon the moment of His appearance as though it had already come. This anticipation of the coming of Him who comes to destroy (1Th 5:3) those who love Him not, Paul uses to support the curse just pronounced.

My love etc.: suitable conclusion of a letter containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of the readers. Thus Paul is himself an example of that which in 1Co 16:14 he prescribed for others. His affection goes out after, and rests upon, and remains with, all of them. And it is no worldly affection, but an offspring of his union with Christ Jesus.

REVIEW OF THE EPISTLE. During the latter part of his sojourn at Ephesus, a sojourn marked by great opportunities, great success, and the hostility of many foes, Paul was filled with anxiety by tidings about the church at Corinth. He heard from reliable persons that the whole church was divided into parties; and that of these parties the two largest had inscribed on their respective banners the names of himself and of his friend Apollos, while another made use of the name of Cephas, and a fourth used the sacred name of Christ. A case of incest worse even than heathens committed had occurred among them: and the offender was tolerated by the church. Christians not only quarrelled but brought their disputes into heathen lawcourts. The Lord’s Supper was made an occasion of ostentatious display and of revelry. And some church members asserted that resurrection of dead men is impossible, some on the ground that bodies of flesh are not fitted for the world to come; meaning by this assertion to deny that there is a life beyond the grave, regardless of the immoral practical consequences of such denial. It had also, apparently, been reported to Paul that some female members, casting aside their distinctive and modest head-dress, ventured to speak in the assemblies. Probably also, in spite of an earlier, but now lost, letter from the Apostle, some taught that the Gospel which broke down the Mosaic restrictions about food had also removed all restrictions on the intercourse of the sexes.

Amid the anxiety caused by this sad news, arrived at Ephesus three members of the Corinthian church, bearing to Paul the greeting of the whole church and a letter asking for information on sundry matters. He welcomed them with joy; and found in them some alleviation of the anxiety the rumors had caused him. The letter they brought asked whether Paul would advise or dissuade from marriage; what was to be done about food offered in sacrifice to idols; and sought information, probably, about the exercise of spiritual gifts. Possibly, it also contained a reference to the public speaking of women.

Paul writes in reply. In spite of their gross disorders he remembers that his readers are a church of God, men whom God has solemnly claimed to be His own. And he recognizes their firm belief of the gospel and their general knowledge and intelligence. But before he can answer their questions he must deal with the far more serious matters which have come to his ears.

Of these, the factions claim first attention, as being a universal disorder and one which was sapping the life of the entire church: Paul deals next with the case of incest and its toleration by the whole church; and with the lawsuits, and the grasping spirit which they revealed: he then refers generally to the matter of sensuality, a sin for which some endeavored to find excuse. After these more pressing matters, the apostle answers his readers’ questions about marriage, and about meat sacrificed to idols. Improprieties among women next receive attention; and then the disorders at the Lord’s Supper. After these matters Paul treats at length the whole subject of spiritual gifts, thus answering his readers’ last question. He discusses next the false teaching about the resurrection put forward by what was probably a small minority of the church. In view of his purposed visit, he gives directions about the collection for Jerusalem, and speaks of his own movements. Sundry directions about his colleagues, Timothy and Apollos, and about the family of Stephanas and the deputation from Corinth, with salutations and a final warning, close the Epistle.

Throughout the whole we notice that Paul traces each matter of detail to some broad principle from which he deduces a rule of conduct. He thus gives to passing details an abiding worth as illustrations of principles bearing upon all men in all ages and all circumstances. Of this method, Romans 14 furnishes another example. It is the only correct method of Christian ethics.

The effects of the letter we have just studied, we shall be able to trace in the second letter, which now lies open before us.

Fuente: Beet’s Commentary on Selected Books of the New Testament

16:10 Now if Timotheus come, see that he may be with you {e} without fear: for he worketh the work of the Lord, as I also [do].

(e) Without any just occasion of fear.

Fuente: Geneva Bible Notes

Timothy’s visit to Corinth from Ephesus was not very tentative. Paul had already sent him (and Erastus; Act 19:22) or was about to send him when he penned this epistle (1Co 4:17). Evidently Timothy’s relative youth tended to make some people look down on him, and he tended to be fearful (cf. 1Ti 4:12). Paul advised the Corinthians, who judged by external appearances, to give him the respect he deserved for doing the Lord’s work as Paul did, not just for Timothy’s own sake.

It may have been Timothy’s report of conditions in Corinth when he returned to Ephesus that moved Paul to go directly to Corinth himself rather than waiting until he had visited Macedonia. Paul later referred to this visit as painful because while in Corinth he encountered strong opposition (cf. 2Co 2:1-8; 2Co 7:12; 2Co 12:14; 2Co 13:1-2).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)