Exegetical and Hermeneutical Commentary of 1 Corinthians 16:19

The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

19. The churches of Asia salute you ] See Introduction, Ch. iii. p. 15.

Aquila and Priscilla ] See Act 18:2; Act 18:18; Act 18:26. From Rom 16:3 (where Priscilla is called Prisca), we find that they returned to Rome as soon as it was safe to return thither. The message of Aquila and Priscilla to the members of the Church which had received them in their necessity, is one of the minute points of agreement which do so much to establish the authenticity of the various books of Scripture.

with the church that is in their house ] Cf. Rom 16:5. The expression may mean (1) their family, or (2) less probably, the congregation which was accustomed to meet there for worship. Cf. Col 4:15; Phm 1:2.

Fuente: The Cambridge Bible for Schools and Colleges

The churches of Asia – The word Asia in the New Testament usually denotes Asia Minor in general; see the note on Act 2:9. It was sometimes used in a more limited sense, to denote the region around Ephesus, and of which Ephesus was the center and capital; see note, Act 16:6. This is the region undoubtedly which is intended here.

Salute you – Greet you; send respectful and affectionate Christian regards; see the note at Rom 16:3.

Aquila and Priscilla – See the note on Act 18:26.

Much in the Lord – With affectionate Christian salutations; or as Christians. Wishing the blessing and favor of the Lord.

With the church that is in their house – See the note at Rom 16:5.

Fuente: Albert Barnes’ Notes on the Bible

1Co 16:19-21

The Churches of Asia salute you.

The social temperature of a Church

While doctrines are being discussed in the pulpit, and ecclesiastical distinctions expressed in modes of worship and of discipline, there remains to be studied something quite as essential as these to the future of religion, in the common life that is going on beneath them, the varying phases of which it is impossible for any definition to express. Not second in importance to a Churchs teaching or organisation, is the question of its temperature. The necessity of urging this is not diminished by the consideration of the extreme difficulty of ascertaining what, in Church life, is the exact figure at which the social thermometer should stand. The social habits of our English churches, to confine ourselves for a moment to them, will necessarily be determined to a large extent by our characteristics as a race; and enthusiastic sociability is not, as a rule, regarded as one of these. A witty Frenchman has observed that not only is England an island, but every Englishman is an island. The haughty reserve of manner for which he is celebrated on the Continent, and which at home carries him through a long days journey in a railway carriage without opening his lips to his neighbour, is not likely to be cast on one side when he enters the church door. The difficulty in making advances to strangers in congregations is greatly enhanced by the presence in no inconsiderable numbers of this class. They resent the friendly greeting as an intrusion, and are capable of rewarding it with the look which, in one of Lord Beaconsfields novels, a great lady bestows upon a person just introduced to her; a look conveying to its recipient the impression that she has never seen him before, that she has no interest in seeing him now, and not the slightest desire ever to set eyes on him again. One of the indispensable elements in the training of a Church social tactician is the cultivation of the faculty of recognising these people at a glance, and of knowing how to deal with them. There are those who value social recognition, and to whom the extension of a ready sympathy is of the first importance, both in regard to their own comfort and as a means of attaching them to the fellowship. Here, again, however, there are subdivisions. Some of these people possess in themselves the social faculty. They have the coming on humour, and without much outside help will by the force of their own general attractiveness and geniality, speedily make their way and find themselves at home. Others, depending equally on the appreciation and sympathy of their fellows, and equally expecting it, embarrass their neighbours by the fact that they hoist no signals for a parley. They shut themselves up in their own interior, the windows of their nature shut, and the blinds drawn, and then are astonished and aggrieved that no one knocks at the door. The question of the social temperature of a Church depends for its answer to a considerable extent on the kind of heating apparatus there is in the pulpit. But warmth, fervour, and good-heartedness in the preacher are not enough. There must be organisation as well. Apart from this, the most impassioned discourse on brotherly love will not break through the reserve which prevents Jones in the pew from holding out a hand to Brown, the unknown, in the aisle. The idea of an Outlook Committee attached to each Church is excellent. It should be a tolerably large one, of both sexes, and representing the cream of the community in intelligence, tact, good feeling, knowledge of the congregation and of human nature in general. A military officer once said that in a reputedly brave regiment perhaps one in ten would be really brave, it being the example of this tenth that kept the others in line. In a reputedly sociable Church there may, perhaps, be one in ten with the genuine social gift. It is from these, the men and women whose natural grace of temperament has been heightened and enriched by the spirit of Christ; who have the quick intelligence that both reads and remembers faces; who know and respect the social convenances, when to speak and when to refrain from speaking; whose heart knows by instinct the lonely and friendless, and by instinct goes out towards them, that the Look-out Committee should be recruited. Where it is not already in existence it is time to organise it. There is plenty for it to do. The proper comprehension of the conditions of this form of service, and the systematic development of all its capabilities, will put a new face upon many a community that is now languishing from neglect of a vital point. (Christian World.)

The apostolic salutations indicate

I. The unity of the Church of Christ.

1. All the churches are united by common bonds.

2. Should maintain a friendly intercourse.

II. The interest which individuals should feel for the spiritual well-being of those at a distance. It should be–

1. Heartfelt.

2. Prayerful.

III. The universal brotherhood of Christians and its fitting expression.

IV. The loving relation between minister and people.

Christian greetings

I. From and to whom?

1. Individuals.

2. Households.

3. Churches.

II. Of what kind?

1. Fraternal.

2. Cordial.

3. Mutual.

III. Upon what basis?

1. Not upon that of mere courtesy, common interests, or expediency.

2. But in the Lord.

(1) In fulfilment of His command.

(2) In imitation of His conduct.

(3) Under the influence of His Spirit. (Prof. J. R. Thomson.)

Aquila and Priscilla salute you much in the Lord.—

Aquila and Priscilla

The excellences of this worthy couple. They–

1. Were members of the Church–in Ephesus.

2. Hospitable.

3. Well instructed in the truth (Act 18:26).

4. Had a Church in their house.

5. Felt a deep interest in the Church at home and abroad. (J. Lyth, D.D.)

With the Church that is in their house.

A Church in the house

I. What this Church is and when our families may be called Churches. Churches are societies–

1. Devoted to God, called out of this world.

2. Employed for God, pursuant to this dedication.

II. Motives to persuade you to turn your families into churches.

1. God will dwell in them.

2. If you make them not churches Satan will have a seat there.

3. It will be comfortable to yourselves.

4. A good legacy.

5. It will help to prosper the Church of God in the nation. (Biblical Museum.)

The Church in the house

(Rom 16:5) imports the Church meeting in their house, consequently implies–

I. The good feeling of the entertainer.

II. The privilege of the household–Christ in the midst.

III. The promise of blessing upon the neighbourhood.

IV. The hope of reunion in heaven. (J. Lyth, D.D.)

The Church in the house

I. The simplest conception of a Church. A meeting or assembly. The term can only be applied to an organised body or material building figuratively. Two or three agreeing to meet together for worship may properly be called a church.

II. Its close association with a home. It is interesting to note that the Christian assemblies were first sanctified homes. They did not need at first any architectural aids.

III. Its fundamental features. Family religion extended to embrace family friends.

IV. The lines of its probable development. These were fixed by–

1. Increase of numbers.

2. Growth of wealth, bringing with it artistic sentiment and desires.

3. Rise of distinction between priesthood and laity, and the consequent development of ritual. (R. Tuck, B.A.)

Family prayer

This is a general custom in the households of evangelical Christians. No man ought to consider his piety of an active stamp who neglects to institute the Church in his house.

I. It is a duty. The Bible nowhere directly commands it; but–

1. It is a duty by inference. When Abraham moved his tent to the plain of Mamre, he built there an altar unto the Lord (Gen 13:18). The pious take their religion with them wherever they go. When David says, Seven times a day do I praise Thee, remember there was no temple, and that at least two of these times may refer to morning and evening worship in the household. Daniel prayed in his house, sometimes himself alone, and sometimes with his family about him (Dan 6:10). Cornelius was a man that prayed in his house (Act 10:30). Paul delighted to honour Priscilla and Aquila, and twice spoke of the Church that is in their house (Text and Rom 16:5). This is interpreted by some to mean that their home was a sanctuary and their family a Church; but if others may assemble in the home for worship, how much more may not the family? We may certainly claim that family prayer conforms to the command, and is entitled to the promise contained in Jam 4:8.

2. A duty by example. It can hardly be doubted that the deeply pious in all times have prayed with their family in their households. Abraham, Joshua, David, Job, Daniel, all worshipped God in the family, and our Saviour confirmed the obligation; for He often prayed with His disciples, as His family or household.

II. It is a privilege, Family prayer binds the household more closely and lovingly together. It is a great boon to consecrate the day with prayer before the household separates on its divers ways and on its manifold duties, What if they should never all meet again? To have omitted it on such a day would prove a lasting regret. How precious at night to commit our souls and bodies to that Guardian of Israel who neither slumbers nor sleeps! This gives a gracious opportunity to pray with our children and for our children. Says Cecil, It may be used as an engine of vast power in the family. It diffuses a sympathy through the members. It calls the mind off from the deadening effects of worldly affairs. It arrests every member with a morning and evening sermon, in the midst of all the hurries and cares of life. It says, There is a God! There is a spiritual world! There is a life to come! It fixes the idea of responsibility in the mind. It furnishes a tender and indictors father or master with an opportunity of gently glancing at faults, where a direct admonition might be inexpedient. It enables him to relieve the weight with which sub-ordination or service sits on minds of inferiors.

III. Inquiries.

1. Are we prayerless Christians?

2. Do we keep the fires burning brightly and continually upon the family altar?

3. Do we excuse ourselves because of non-ability and lack of confidence? Remember the man who hid his talent in a napkin.

4. Do we make it cheerful with song, instructive with Scripture, hallowed with prayer and precious with all its memories? (Homiletic Monthly.)

A church in the house

I. Churches are societies devoted to God, called out of the world, taken in out of the common to be inclosures for God. He hath set them apart for Himself; and, because He hath chosen them, they also have chosen Him, and set themselves apart for Him. The Jewish Church was separated to God for a peculiar people, a kingdom of priests. Thus our houses must be churches; with ourselves we must give up our houses to the Lord, to be to Him for a name and a people. All the interest we have, both in our relations and in our possessions, must be consecrated to God; as, under the law, all that the servant had was his masters for-ever, after he had consented to have his ear bored to the door-post.

II. Churches are societies employed for God, pursuant to the true intent and meaning of this dedication.

1. Keep up family doctrine.

(1) You must read the Scriptures to your families, inquiring sometimes whether they understand what you read.

(2) You must also catechise your children and servants so long as they continue in that age of life which needs this milk.

2. Keep up family worship. You must not only, as prophets, teach your families, but as priests, must go before them in offering the spiritual sacrifice of prayer and praise.

(1) You ought to make family acknowledgments of your dependence upon God and His providence, as you are a family.

(2) You ought to make family confessions of your sins against God; those sins you have contracted the guilt of in your family capacity.

(3) You ought to offer up family thanksgivings for the blessings which you, with your families, receive from God.

(4) You ought to present your family petitions for the mercy and grace which your families stand in need of.

(5) You ought to make family intercessions for others also. There are families you stand related to, or which by neighbourhood, friendship, or acquaintance you become interested in, and concerned for, and these you should recommend in your prayers to the grace of God, and your family that are joined with you in the alliances should join with you in those prayers.

3. Keep up family discipline, that so you have a complete church in your house, though in little. Reason teacheth us, that every man should bear rule in his own house (Est 1:22). And since that, as well as other power, is of God, it ought to be employed for God, and they that so rule, must be just, ruling in His fear.

(1) Countenance everything that is good and praiseworthy in your children and servants.

(2) Discountenance everything that is evil in your children and servants. Use your authority for the preventing of sin, and the suppressing of every root of bitterness, lest it spring up and trouble you, and thereby many be defiled. (S. Hayward.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. The Churches of Asia salute you.] i.e. The Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, The Churches of MACEDONIA, not the Churches of ASIA, salute you. How these places lay, in reference to each other, the reader will at once perceive by consulting the map in Acts.

Aquila and Priscilla] Of these eminent persons we have heard before: see Ac 18:2, Ac 18:18, Ac 18:26; and Ro 16:3.

With the Church that is in their house.] That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears that Aquila and Priscilla devoted their house to this purpose. The house of Philemon was of the same kind; Phm 1:2. So was likewise the house of Nymphas, Col 4:15. See Clarke on Ro 16:5.

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

He meaneth the Lesser Asia, in which was Ephesus; from whence it is more probable (according to the Arabic and Syriac opinion) that this Epistle was written, than from Philippi (according to the copy followed by our translaters). And that which further adds to that probability is, that the apostle mentioneth the salutations of

Aquila and Priscilla, as persons that were at that time with him; now, that they lived at Ephesus, or at least went thither with Paul, and tarried there, appeareth from Act 18:19; their saluting the church of Corinth

in the Lord, signifies their wishing them all spiritual blessings in and from Christ. But what is meant by

the church in their house, which joined with Paul in this salutation, is not so plain: we read the like, Col 4:15, of the church in Nymphass house; and in Philemons house, Phm 1:2; and the same again of this Aquila and Priscilla, Rom 16:5. Some think that it signifieth no more, than that their whole families had received the Christian faith; others think, that divers other Christians sojourned with them; others, that the church was wont to meet in some room in their house: but the last is not probable, either that in those times the church kept their meetings in any one stated place, or that Christians then had such spacious houses as could afford a room large enough for the whole church to meet in.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. Asianot all Asia Minor,but Lydian Asia only, of which Ephesus was the capital.

muchwith especialaffection.

Aquila . . .Priscilla(Compare Act 18:2;Rom 16:3; Rom 16:4).Originally driven out of Italy by Claudius, they had come to Corinth(whence their salutation of the Corinthians is appropriate here), andthen had removed with Paul from Corinth to Ephesus (Act 18:2;Act 18:18; Act 18:19;Act 18:26); here, as at Romesubsequently, they set up a Church (or assembly of believers) attheir house (Rom 16:3; Rom 16:5).A pattern to Christian husbands and wives. Their Christianself-devoting love appears wherever they were (Rom 16:3;Rom 16:4). Even the giftedApollos, so highly admired at Corinth, owed much of his knowledge tothem (Ac 18:24-26).In 1Co 16:20, “All thebrethren” (that is, the whole Church) seem to be distinguishedfrom “the church that is in their house,” which was but apartial and private assembly out of the general Church at Corinth.NEANDER thinks Ro16:23 refers to “the whole Church” meeting atthe house of Gaius (compare Col4:15). “Synagogue” implies an assembly in general,without reference to the character or motives of its members.”Church,” like the Hebrew Kahal, implies an assemblylegally convened; as, for instance, the Jews met as a bodypolitic to receive the law (hence Stephen calls it “the Churchin the wilderness,” Ac 7:38),and having a legal bond of union. Christ’s followers when dispersedfrom one another cease to be a congregation (synagogue), butstill are a Church, having the common bond of union to thesame Head by the same faith and hope [VITRINGA,Synagogue and Temple]. From this we may explain Paul’sentering “into every house and haling men and women”:he would in searching for Christians go to their several “houses”‘of prayer.

in the LordThey prayfor all blessings on you from the Lord, the source of everygood [GROTIUS]. ALFORDexplains, “in a Christian manner,” as mindful of yourcommon Lord. “In the Lord” seems to me to refer to theirunion together in Christ, their prayers for one another’s goodbeing in virtue of that union.

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

The churches of Asia salute you,…. The Syriac version renders it, “all” the churches. This shows, that this epistle was not written from Philippi, as the subscription to it attests, for then he would rather have said; the churches of Macedonia salute you, but at Ephesus, where he now was; see 1Co 16:8; and this is the more confirmed, by the following salutation of Aquila and Priscilla, who it is plain from Ac 18:18, were with the apostle at Ephesus:

Aquila and Priscilla salute you much in the Lord; Aquila was a Jew of Pontus, and Priscilla was his wife, who came from Italy, all Jews being obliged to depart from Rome, by the order of Claudius Caesar. These came to Corinth, where they met with the apostle; and being of the same occupation, stayed and wrought with him; and when he went from thence to Ephesus, accompanied him thither; see Ac 18:3; wherefore having personal knowledge of the members of this church, through their stay with the apostle there, for the space of a year and a half, send their Christian salutations to them, with great affection and respect:

with the church that is in their house: their family consisting of believers, and being kept in such good decorum, and employed daily in singing, praying, expounding, and conferring together about divine things, looked like a little church; and it may be that at certain times the principal members of the church at Ephesus met in their house for religious worship, and to consider and debate about the affairs of the church; and very likely as they were of the same occupation with the apostle, he himself dwelt here; and which might be the more an occasion of the church assembling here at times; and the Vulgate Latin version adds, “with whom also I lodge”.

Fuente: John Gill’s Exposition of the Entire Bible

Commendations and Salutations.

A. D. 57.

      19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.   20 All the brethren greet you. Greet ye one another with an holy kiss.   21 The salutation of me Paul with mine own hand.   22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.   23 The grace of our Lord Jesus Christ be with you.   24 My love be with you all in Christ Jesus. Amen. The first epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.>>

      The apostle closes his epistle,

      I. With salutations to the church of Corinth, first from those of Asia, from Priscilla and Aquila (who seem to have been at this time inhabitants of Ephesus, vid. Acts xviii. 26), with the church in their house (v. 19), and from all the brethren (v. 20) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, v. 19. It is very probable that the family itself is called the church in their house. Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins, 1. An advice, that they should greet one another with a holy kiss (v. 20), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another. 2. He subjoins his own salutation: The salutation of me Paul with my own hand, v. 21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added (2 Thess. iii. 17), Which is my token in every epistle, the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, Gal. vi. 11. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.

      II. With a very solemn warning to them: If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, v. 22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise man, who feareth always. Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Here observe, 1. The person described, who is liable to this doom: He that loveth not the Lord Jesus Christ. A meiosis, as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity of the gospel, or those principles of it which were the great motives to purity of life, by pretenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those men had a spite at Christ; and, if the Corinthians give ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. “Do not give into such conduct, if you would escape the severest vengeance.” Note, Professed Christians will, by contempt of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in their plain and obvious meaning, for such as are without holy and sincere affection for the Lord Jesus Christ. Many who have his name much in their mouths have no true love to him in their hearts, will not have him to rule over them (Luke xix. 27), no, not though they have very towering hopes of being saved by him. And none love him in truth who do not love his laws and keep his commandments. Note, There are many Christians in name who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking? What, not love the most glorious lover in the world! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation! What had we a power of loving for, if we are unmoved with such love as this, and without affection to such a Saviour? But, 2. We have here the doom of the person described: “Let him be Anathema, Maran-atha, lie under the heaviest and most dreadful curse. Let him be separated from the people of God, from the favour of God, and delivered up to his final, irrevocable, and inexorable vengeance” Maran-atha is a Syriac phrase, and signifies The Lord cometh. That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profession they make, is coming to execute judgment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without remedy. The wrath of God abides on every one who believes not on the Son, John iii. 36. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.

      III. With his good wishes for them and expressions of good-will to them. 1. With his good wishes: The grace of our Lord Jesus Christ be with you, v. 23. As much as if he had said, “Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour.” The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all, 2. With the declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jesus, Amen, v. 24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ’s sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but those must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.

Fuente: Matthew Henry’s Whole Bible Commentary

The churches of Asia ( ). True of the Roman province (Acts 10:10; Acts 10:26; Col 1:6; Col 2:1; Col 4:13; Col 4:16). The gospel spread rapidly from Ephesus.

With the church that is in their house ( ‘ ). Paul had long ago left the synagogue for the school house of Tyrannus (Ac 19:9). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Ac 18:2) and now again in Ephesus (Acts 18:19; Acts 20:34). It was their habit wherever they lived (Ro 16:5).

Fuente: Robertson’s Word Pictures in the New Testament

Asia. See on Act 2:9.

Aquila and Prisca. See on Rom 16:3.

Fuente: Vincent’s Word Studies in the New Testament

1) “The churches of Asia salute you.” (aspazontai humas kai ekklesiai tes asias) “The churches of Asia salute you.” A plurality of churches, a continental Asian association of churches, sent greetings to the Corinth church.

2) “Aquila and Priscilla salute you much in the Lord,” (akulas kai Priska aspazetai humas en kuno polla) “Aquila and Priscilla greet you very much in the Lord.” These were happy, devout saints who had endangered, or risked their lives to care for and protect Paul, Rom 16:4-5.

3) “With the church that is in their house.” (sun te kat oikon auton ekklesia) “In close concord with the church in their house.” The church that assembled for worship, study, and fellowship in Aquilla’s home, together with the continental churches of Asia, knew of the Corinth church’s interest in them and of Paul’s writing this letter. All therefore joined in sending Christian greetings by Paul to Corinth.

Fuente: Garner-Howes Baptist Commentary

19. With the Church that is in their house A magnificent eulogium, inasmuch as the name of the Church is applied to a single family! At the same time it is befitting, that all the families of the pious should be regulated in such a manner as to be so many little Churches. As to the term Congregation, which Erasmus has used in preference, it is foreign to Paul’s design; for it was not his intention to designate a crowd of persons by a mere common term, but to speak in honorable terms of the management of a Christian household. His saluting them in the name of Aquila and Priscilla, confirms what I have noticed above — that the Epistle was written at Ephesus, not at Philippi. For Luke informs us, that they remained at Ephesus, when Paul went elsewhere. (Act 18:19.)

Fuente: Calvin’s Complete Commentary

Butlers Comments

SECTION 4

Embrace (1Co. 16:19-23)

19 The churches of Asia send greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. 20A11 the brethren send greetings. Greet one another with a holy kiss.

21 I, Paul, write this greeting with my own hand. 22If any one has no love for the Lord, let him be accursed. Our Lord, come! 23The grace of the Lord Jesus be with you.

1Co. 16:19-20 Dearly: Paul wanted Christians in every nation, culture, race and language to acknowledge their common citizenship in the eternal kingdom of God. Wherever he went, whenever he wrote, he promoted Christian unity and fellowship. Christians are united. The fellowship or communion of believers is an accomplished work which took place in the redemption Christ finished. Unity is the Christian calling because Christ created in himself one new man in place of the two. . . . Christ broke down the dividing wall of hostility and reconciled all who will accept this reconciliation as one body, (Eph. 2:11-22). Now, it is the responsibility of Christians to give diligence to maintain the unity of the Spirit in the bond of peace . . . (Eph. 4:1-16).

The oneness of the universal brotherhood in Christ was not dependent on material things. The first century church did not have church buildings but usually met in peoples houses for congregational worship. Aquila and Prisca had a church in their house. This does not mean, of course, that church buildings are not good. Anything in Gods creation which can be used to honestly and faithfully further the preaching of the Gospel should be used to its best advantage. But we must never think we have to have things to follow Christ. We must never think that one culture and people has to use the same methods or tools another one uses to follow Jesus.
Paul wanted the Corinthian church to know that the churches (Christians) of Asia Minor (foreigners) sent them hearty (Gr. polla, much) greetings in the Lord. Politically and socially, the people of Asia Minor and Greece were enemies, and had been for centuries. But Paul expects the power of Christs love to make them brothers, eager to love one another and eager to be one body in the Lord.

He orders them, You greet (Gr. aspasasthe, imperative mood, meaning, salute, embrace) one another with a holy kiss (Gr. philemati hagio). This is the kind of warm embrace brothers and sisters in the flesh often give one another. It is not the kiss of passionate lovers. It is an exhortation for Christians to break down the walls of formality and hypocrisy, to free themselves of prejudice and partiality, and embrace one another as brothers. We are to receive one another as Christ has received us (Rom. 15:7); we are to be kind to one another, tenderhearted, forgiving one another, as God in Christ forgives us (Eph. 4:32); we are to have a sincere love of the brethren, loving one another from the heart, fervently (1Pe. 1:22); we are to do good to all men, and especially to those who are of the household of faith (Gal. 6:10). And a proper display of emotions toward Christian brethren is always in order! Telling and showing our love aids our Christian brethren.

1Co. 16:21-24 Discreetly: This is an ominous way to close a letter! He writes, If anyone has no love for the Lord, let him be accursed. The Greek word is anathema, literally, let him not stand; the word came to mean, let him be cursed or damned, (see Gal. 1:8-9; 1Co. 12:3; Act. 23:14; Mar. 14:71; Act. 23:12; Act. 23:21). Christians are to give aid to all men, especially the brotherhood, but with discretion, Paul does not pronounce this curse upon unbelievers, but upon those who profess to be Christians. It is interesting that Paul uses the Greek word philei, affection, friendship here instead of agape for love. Phileo is the word Jesus used to challenge Peters profession of love for his Master (Joh. 21:15 ff.). It is the word to denote a love involving personal, emotional affection. Paul is challenging the reality of love professed but not expressed. Christianity is not merely a series of philosophies or doctrines to be taught and learnedit is a Person to know and love. If anyone knowing Christ, has not developed an affection for him, something is seriously wrong in his life. He is, in fact, on his way to being damned. This was the damnation of the Pharisees. They professed a love for God but did not have it (cf. Joh. 5:42; Joh. 8:39-47). Christian love is discerning. It will not aid hypocrisy or anti-christs. It will not condone apostasy or immorality. Christian love will give aid to honest seekers and those making honest errors, because that is what Christians, themselves, are.

In what appears to be a play on words, Paul follows the Greek word anathema with the Aramaic word marana tha. Marana tha, according to the Didache (Teaching of the Twelve, written between 80 and 120 A.D., not written by the apostles, but held in high regard by the early church), was a word used in the early Christian observance of the Lords Supper and meant, Our Lord has come! Thus, it would refer to the Lords first advent, not his second coming. Anyone who has no affectionate love for Jesus Christ is damned because there is no other redemption to be offered. Redemption has already come in the person of Jesus Christ. Love him or be damned!

And that is how Paul concludes this letter to Corinth. That is how he sums up all he has taught them. This is what he desires they remember above all else. If any one has no love for the Lord, let him be damned! It may seem rather an ugly tone with which to finish a letter, but how else can you interpret the impact of the Christian gospel? The unique feature of the Christian faith is that it requires a resolute adherence and a constant devotion to the Lord Jesus Christ. Merely to use a title, to call him the Lord and yet have no personal love or devotion, to show no regard for him in ones life, is the worst form of hypocrisy. When a man truly loves the Lord Jesus, his emotional attachment is always matched by readiness to obey Christs revealed word. He that hath my commandments, and keepeth them, he it is that loveth me (Joh. 14:21). Why do men call him Lord, Lord, and do not the things which he says? (Luk. 6:46).

So this is what Paul would underline: the secret of a happy life, a holy life, a victorious life, a Christian life, is a personal, real devotion to the Lord Jesus Christ. If you do not have that, you have nothing, and you will stand condemned on the Judgment Day.
Not to love the Lord Jesus means that in ones heart he is in rebellion against the highest throne in all the universe. Not to love the Lord Jesus is to reject the loveliest character of all history. In Christ is every possible beauty; there is nothing lacking in him. Not to love the Lord Jesus is a refusal of the greatest Lover of ones soul. Not to love Jesus is to curse oneself and be under the curse of Almighty God.
There was another church, working hard, patiently enduring persecution, orthodox in doctrine, bearing up for Christs name-sake, and not complaining. But it had abandoned the love it had at the first. It was threatened that its lampstand would be removed unless it repented (Rev. 2:1-7). That was Pauls warning also to the church at Corinth.

The apostles last words of this letter to the saints in Corinth are The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. So be it! The KJV italicizes the word be, to show it is supplied by the translators. In both sentences, the Greek preposition meta would literally be translated simply, with. Could Paul not be inferring, The grace of the Lord Jesus is with you; My love is with you all in Christ Jesus, instead of inferring he is wishing it to be so? The Christians at Corinth were having some serious problems; they had made serious errors; but they were mostly honest errors (not with a high-hand). Some of them were wanting apostolic guidance in order to repent and correct their sins, So Paul addresses them as the church of God . . . those sanctified . . . called to be saints (1Co. 1:2). The grace of the Lord Jesus was with them even when they were in error, so long as they did not deliberately continue in the error after the apostle gave them divine direction. The love of Paul was with them even though their immaturity, jealousy, ignorance, and indifference to immorality troubled his soul.

So closes the immortal letter of the apostle Paul to the church of God at Corinth. It analyzes most of the problems that plague the saints. Times and cultures may differ through the centuries, but human nature never does. Problems that plague the saints remain essentially the same; causes of the problems and manifestations of the problems remain practically the same. And, because this apostolic letter, sanctioned by the Holy Spirit, is the revealed word of God as to the source and implementation of principles which will resolve the problems, it is forever relevant. It is imperative that todays church regularly study this epistle in its entirety. Christians must read this letter; preachers must feed their congregations through expository sermons from this book; congregations must put into practice the divine directions, because I Corinthians is a book in the imperative mood.

Fuente: College Press Bible Study Textbook Series

Appleburys Comments

Pauls Closing Words (1924)

Text

1Co. 16:19-24. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. 20 All the brethren salute you. Salute one another with a holy kiss.

21 The salutation of me Paul with mine own hand. 22 If any man loveth not the Lord, let him be anathema. Maranatha. 23 The grace of the Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen.

Commentary

The churches of Asia.Paul had opened the epistle with a reference to the saints who call upon the name of the Lord Jesus Christ in every place (1Co. 1:2). In sending greetings from Ephesus and the churches of the other cities of Asia, Paul was showing the brethren at Corinth something of the meaning of fellowship in the churches of the saints. Corinth was not alone; what he taught them, he had taught in all the churches (1Co. 11:16; 1Co. 14:33).

Aquila and Prisca.This is the couple with whom Paul labored when he first came to Corinth (Act. 18:1-4). They sailed with him when he left Corinth and came to Ephesus where Paul left them (Act. 18:18-19). They were responsible for having expounded the way of God more accurately to Apollos (Act. 18:26). It is fitting that he should include their greeting to the church at Corinth. When he wrote to the church at Rome, he sent his own greetings to them for they had moved back to that city. He called them his fellow-workers in Christ Jesus and mentioned the fact that they had laid down their own neck for his life (Rom. 16:3-4).

the church that is in their house.This phrase is in the Roman letter also (Rom. 16:5). It gives some insight into the effort of this faithful couple to promote the gospel wherever they lived. In the absence of church buildings, the church gathered in their house. The church did not always meet in homes. Paul started his preaching in many cities in the synagogues of the Jews. At Ephesus, he separated the disciples and reasoned daily in the school of Tyrannus (Act. 19:9-10). The place of meeting seems to have been a matter of expediency; the church was the temple of God where the Spirit of God dwelt (1Co. 3:16-17).

Salute one another with a holy kiss.This was the custom of Pauls day. Our culture suggests the handshake. The principle of friendly greeting between Christians is that which matters. Only such as deny the teaching of Christ are to be denied this greeting (2Jn. 1:9-10).

The salutation of me Paul with mine own hand.This the mark of genuineness in Pauls epistles. See 2Th. 3:17; Gal. 6:11.

If any man love not the Lord.We cannot be sure that he had in mind any specific individual. This is a general warning similar to the one in the Galatian letter (Gal. 1:8-9). He had already warned them about evil companionships (1Co. 15:33). Anathema means accursed or devoted to destruction. Paul was careful not to lend approval to the enemies of the Lord. See 1Co. 5:11; 1Co. 6:9-10; Php. 3:17-19.

Maranatha.This Aramaic word must have been something like a watchword to the early Christian. Paul did not translate it for the Corinthians. This shows they knew what it meant: Our Lord Come! How much have we lost by letting this word drop from our vocabulary? It is like the prayer of John at the close of Revelation: Come, Lord Jesus (Rev. 22:20).

The grace of the Lord Jesus Christ be with you.The epistle closes as it began with a prayer for Gods unmerited favor to be with His people.

My love be with you all in Christ Jesus.This affectionate, personal, Christian word was to assure the church to whom he had written in serious words about problems that beset them that the apostle loved all his brethren in the Lord. Amen.

Summary

Paul had been deeply concerned over the problems that had confronted the church at Corinth. He had written to them as the inspired apostle of Christ to give authoritative directives for the correction of the sinful practices that had been allowed to develop in the church. He had advised them as one who was worthy to be trusted. He had admonished them as a father would have done. It is in the closing chapter of the epistle, however, that we get a deeper insight into his personal feeling for all the brethren at Corinth as well as his fellow-workers elsewhere.
His concern for the suffering saints in Judea comes first in the brief statement about matters that lie close to his heart. He had already given instruction to the churches in Galatia about the collection for the saints. He had sent his co-laborers to tell the Macedonians to be ready to help those in need. He was depending also on the Corinthians to prove their love for the brethren in Judea.
He asked each one to have a part in this effort. Each one was to set aside an amount on the first day of every week as he might prosper. This was to avoid gathering up the funds after Paul arrived.
Paul was careful in handling the funds of the Lord. The brethren were to appoint those who were to carry their bounty to Jerusalem. Paul would send letters of introduction to the brethren in Jerusalem, or, if it seemed best, he would have the brethren travel with him.
He was planning to come to Corinth after going through Macedonia, where he would encourage the brethren to help in the offerings. He hoped to spend the winter at Corinth, if the Lord permitted. He was planning to remain in Ephesus until Pentecost, for a great door of opportunity to further the cause of the gospel was open to him and there were many adversaries.
Perhaps in no place are we to see the respect, admiration and love which Paul had for his fellow-workers in the Lord than in his remarks about Timothy, the young man who had been his traveling companion in so many places and who was soon to come to Corinth on a mission for him. He was eager to have the brethren receive Timothy in a manner that would allow him to be with them without fear. No one was to despise him. They were to help him on his journey which would bring him back to Paul.
Paul had been urging Apollos to make the trip to Corinth, but he was not ready to do so. But as soon as he had opportunity he would visit them.
Suddenly, it seems, there flashed upon the mind of Paul the vision of the church at Corinth going forth as an army to fight the good fight of the faith. He could see them ready to press the battle to victory. He issues orders for the battle: Watch ye. Stand fast in the faith. Quit you like men. Be strong. But this is no ordinary fight and he adds, Let all that ye do be done in love.
He called their attention to the house of Stephanas as an example for them to follow. It is important to line up with the right kind of people. These were among the first converts at Corinth. They had set for themselves the goal of serving the saints. The visit of Stephanas, Fortunatos, and Achaicus had refreshed him. He was confident that the whole church had been blessed in sending these to see him.
It was time to close the epistle. Greetings from the churches in Asia and from Aquila and Prisca and the church in their house are written. All the brethren are sending greetings. Then he adds, Greet one another with a holy kiss.
Now he is signing the letter as he sends his own greetings. But once again he is reminded of those who had caused so much trouble in the church and he hastily writes, If any man love not the Lord, let him be anathema.
The mention of the love of the Lord may have prompted him to add this watchword of the early church, MaranathaOur Lord, come. Then he added, The grace of the Lord Jesus Christ be with you. Still he could not close the letter without this last word, My love be with you all in Christ Jesus. Amen.

Fuente: College Press Bible Study Textbook Series

(19) The churches of Asia salute you.This and the following verse are occupied with the salutations from the churches throughout Asia; from the church in the house of Aquila and Priscilla; and finally, from all the brethren. Aquila and Priscilla had been the Apostles friends at Corinth (Act. 18:1-3), and he now was with them at Ephesus. (See Rom. 16:3-5; 2Ti. 4:19.) Probably by the church in their house is meant a group of foreigners then resident in Ephesus, and accustomed to meet there for worship, as distinct from those who had been converted in Ephesus.

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

e. Salutations; closing autograph, anathema, and benedictions, 1Co 16:19-24 .

19. Churches of Asia Proconsular Asia, of which Ephesus was the capital. In these were included the “seven Churches” addressed by John in the Apocalypse. It is here interesting to hear for an instant their united voice sent through Paul in greeting to the Church at Corinth. It was probably to this entire circle of Churches that Paul addressed the so-called “Epistle to the Ephesians,” as a common “cyclical letter,” or circular address.

Aquila and Priscilla See notes on Act 18:2-3, and Rom 16:3.

Church in their house This faithful pair had a house-church at Rome as well as at Ephesus. Rom 16:5.

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

‘The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. All the brethren salute you. Salute one another with a holy kiss.’

He then adds the salutations of the other churches, so that they might feel a oneness with them. All the churches were to see themselves as one. This includes especially the church in the house of Aquila and Prisca (Priscilla) for these two were well known to them (Act 18:2). He wants them to know that their hearts are with them still (‘salute you much in the Lord’). ‘All the brethren’ probably signifies all Paul’s helpers, for the churches have already been mentioned.

Aquila and Priscilla were clearly wealthy enough to own a house large enough to act as a gathering place for Christians. Aquila, like Paul, was a tent-maker (Act 18:2-3). The unusual placing of Priscilla first in Act 18:26; Rom 16:3 may suggest that their earthly wealth and status came from her side, Luke correctly acknowledging her status in his description.

‘Salute one another with a holy kiss.’ While hearing the salutations of others they are to also salute each other in the conventional way, with a holy kiss (he may have in mind that there may have been kissing among them which was not really holy). Such a kiss was a recognised part of worship among the early church. Thus the reading of his letter is to be a cause of mutual salutation and awareness of the salutations of all the churches, a recognition of fellowship between all.

(It is regularly a problem to know when Paul is the innovator, and when he simply describes what was the custom in the churches, for his is often the first mention we have of what were later certainly customs within the church, as revealed for example in the Didache).

Fuente: Commentary Series on the Bible by Peter Pett

Final greetings:

v. 19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

v. 20. All the brethren greet you. Greet ye one another with an holy kiss.

v. 21. The salutation of me, Paul, with mine own hand.

v. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

v. 23. The grace of our Lord Jesus Christ be with you!

v. 24. My love be with you all in Christ Jesus. Amen.

In closing his letter, Paul sends greetings, first of all, from the congregations in Asia, the Roman province on the Aegean Sea. Although he had not personally visited all the congregations that had been founded in the province and in the district of which Ephesus was the distributing center, Rev 1:11, he was in touch with them all and knew their feeling toward the brethren in Greece. Aquila and Priscilla, who were at that time living in Ephesus, where they had labored very faithfully, were again, as in Corinth, acting as hosts to a house congregation. See Act 18:1-28; Rom 16:4. Many and hearty greetings this worthy pair sent to the congregation at Corinth through the apostle, not only on account of their personal friendship with many of the Corinthian Christians, but because of their eager interest for the welfare and growth of the Lord’s work, as the addition “in the Lord” tends to show. In the third place, all the brethren of Ephesus sent greetings to Corinth in a body, not merely the small house congregation just mentioned. As a sign of the proper acceptance of these salutations, Paul urges the Corinthian Christians to greet one another with a sacred kiss, with the kiss that is holy, the men saluting the men and the women the women. This custom of the sacred kiss was retained, during the celebration of the Holy Communion, for a number of centuries.

Up to this point Paul has dictated the letter. But now he personally takes the pen and authenticates the letter with his autograph signature, 2Th 3:17. And he adds a double motto and his greeting proper: If any one does not love our Lord Jesus Christ, let him be accursed. Lord, come! or, The Lord is coming. Not only he that hates the Lord Jesus, but also he that has no real love for the Savior in his heart, but offers a pretense, a spurious love instead, is cursed and condemned. “Those who bow the knee to Him with a feigned heart are themselves anathema, “ under the curse. On the other hand, the eager cry: Lord, come! or: The Lord cometh, was a favorite prayer, like a sigh for quick deliverance, in the early Church. See Php_4:5 ; Rev 1:7; Rev 3:11; Rev 22:20. It was both a watchword and a password among the early Christians, always ringing through their soul and expressed with ever-increasing fervor.

The personal wish of the apostle to the Corinthians is that the grace, the forgiveness of sins, the full divine favor of the Lord Jesus Christ, may be with them, and that his love, equal in intensity toward them all, may be with them. His was the love which he had praised in his holy psalm, bearing all things, believing all things, hoping all things, enduring all things, chap. 13:7. It was this love which caused Paul to desire that all divisions and schisms would be put aside and a perfect unity in Christ Jesus be secured.

Summary. The apostle recommends to the Corinthian congregation the plan of regular and systematic giving for the collection for the poor, discusses his plan of visiting them in the near future, includes all he has said in an admonition to watchfulness and love, and sends greetings and personal wishes.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Co 16:19. Aquila and Priscilla salute you much, &c. They had formerly made some abode at Corinth, and there St. Paul’s acquaintance with them commenced,

Act 18:1-2. It is no wonder, therefore, that they were particular in their salutations.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 16:19 f. ] in the narrower sense, comprehending the western coastlands of Asia Minor (see on Act 2:9 ), where Ephesus also lay. From the latter, at least, Paul was charged with a greeting, but in the assurance of a like loving fellowship on the part also of the other Asiatic churches, with which he was in intercourse from Ephesus, he widens i.

] marks the Christian character of the greeting, inasmuch as it was given with the feeling of living and moving in Christ. Comp. on Rom 16:22 . The ., which is here added, is taken for granted by the reader in the case of the other greetings also. But here precisely it is expressed, because this greeting is a specially fervent one; hence also ( much , comp. 1Co 16:12 ).

. .] Aquila and Prisca (Priscilla), who had gone from Corinth (see on Act 18:2 ) to Ephesus (Act 18:18 ; Act 18:26 ), had therefore given their dwelling here too, as afterwards at Rome (Rom 16:3 f.), for the assembly of a portion of the Christians in the place. Comp. on Rom. l.c. Probably Paul also lodged with them, so that the old addition: (D E F G, Vulg., etc.), contains a true statemen.

] the whole of the members of the Ephesian church these, still, separately and personally, although already included collectively in the first greetin.

. .] by means of a holy kiss . See on Rom 16:16 ; 2Co 13:12 ; 1Th 5:26 . It is the kiss which was the token of Christian, brotherly love (1Pe 5:14 ), and thus had the specific character of Christian consecration. Comp. Constit. apost . ii. 57. 12, viii. 5. 5 : . More special considerations, such as that of the absence of hypocrisy (Chrysostom, Theodoret, Theophylact), are imported . They are to greet each other, mutually (not from Paul ), with the holy kiss after the reading of the Epistle in the assembly, and thereby manifest their brotherly love to each other respectively. [111] Comp. on Rom 16:16 .

[111] We are to conceive of this as a silent one, in which the kiss is the medium instead of words. Comp. Const. ap . viii. 11. 4.

1Co 16:21-24 . Conclusion added with his own hand in token, according to 2Th 3:17 , comp. 1Co 2:2 , that the Epistle, though not written with his own hand, was his Epistle. Comp. Col 4:18 .

] is the greeting , the final salutation to the church. Nothing is to be supplied; on the contrary, Paul writes these words, and there is the greetin.

] in apposition to . See Khner, II. p. 145.

In 1Co 16:22 , looking back once more, as it were involuntarily, upon the many degenerate forms of Christian life, and the discords at Corinth, he adds an apostolic utterance of judgment, full of terrible solemnity, against all those who could not but feel that it struck at the.

. .] is without love to Christ . So he designates those Christians, who, like so many at Corinth, by factiousness, self-seeking, strife, a carnal life, etc., practically denied their love to Christ (Joh 14:23 ). That the curse applied to them, as long as they were impenitent , is self-evident. Comp. 2Co 7:10 .

Observe that the more sensuous word is nowhere used by Paul in those Epistles which are undoubtedly his (comp., however, Tit 3:15 ), except in this passage so full of emotion; elsewhere he uses (Eph 6:24 ).

.] i.e. then let him be one devoted to destruction (to the eternal ). See on Rom 9:3 ; Gal 1:8 .

] energetic reference to the Parousia , at which that . shall be realized. The word is the Aramaic , i.e. our Lord is come, by which, however, not the coming in the flesh is meant, as Chrysostom, Theodoret, Theophylact, Jerome, Erasmus, Castalio, al., assume, [112] but, in accordance with the context (see previously .), the eschatological coming to judgment. Paul sees the near and certain Parousia as if already begun (see on this use of the Hebrew praeterite, Ewald, Lehrb . 135. 3), and exclaims, like a prophet beholding it in vision: Our Lord is here! But it is not a form of putting under ban (see Lightfoot, Hor. p. 260), as indeed it does not occur in the Rabbinical writings; Luther (comp. Calvin) has without any warrant made it into Maharam Motha (which would be , maledictus ad mortem ). According to Hofmann, is meant to be equivalent to , Thou art the Lord , whereby the thought is expressed: “ He will prove Himself in them to be Lord .” But how needless is this wholly novel and far less characteristic interpretation! The traditional interpretation, [113] on the other hand, places the punishment of the judgment directly before our eyes. Why, we may ask further, did Paul use the Aramaean expression? We do not know. Perhaps there was implied in it some reminiscence from the time of the apostle’s presence among them, unknown to us, but carrying weight for his readers; perhaps it was only the prompting of momentary indignation, that, after the sentence of judgment already pronounced ( ), “rei gravitate commotus, quasi sibi non satisfecisset” (Calvin), he desired to clothe in truly solemn language the threatening reference to the Parousia yet to be added by , instead of saying . That there was a reference, however, in the Aramaean expression to the Petrine party who understood Hebrew, is not to be assumed (in opposition to Hofmann), as the general . shows of itself. The two Aramaean words were doubtless enough intelligible generally in the mixed church, which contained so much of the Jewish element. Had the Maranatha , however, been as it were the mysterious watchword in the world of that time (Ewald), there would be in all probability more traces of it to be found in the New Testament. This also in opposition to Bengel. The view of Chrysostom and Theophylact is singularly absurd: Paul wished by the Aramaean to cross the conceit of the Corinthians in the Hellenic language and wisdom. Billroth, followed by Rckert, holds that he had added something in Aramaic also, in order to accredit yet more strongly the authenticity of the Epistle, but that this had afterwards been written by the transcribers in Greek letters. But the assumption that he had not written in Greek letters, although it has passed over so into all Greek MSS. of the text, is equally arbitrary with the presupposition that he had thought such an extraordinary and peculiar mode of attestation to be needful precisely in the case of this Epistle, which was already sufficiently accredited without it by the bearers. 1Co 16:23 . The grace of the Lord , etc., sc. , the apostle’s most common closing wish in an epistle, Rom 16:20 ; Rom 16:24 ; Gal 6:18 ; Phi 4:23 ; 1Th 5:28 ; 2Th 3:18 ; Phm 1:25 . 1Co 16:24 . My love , etc., sc. : his heart impels him still to add this assurance at the very end, all the more because the divisions, immoralities, and disorders in the church had forced from him such severe rebukes and, even now, such corrective appeals. He loves them, and loves them all . If taken as optative (Luther, Estius, Ewald), it would be less suitably an indirect admonition, namely, that they might so conduct themselves that, et.

] Christ is his whole life-sphere; in it he loves also . His love has thus the distinctively Christian character, in contrast to all (Theophy)

[112] Paul, they hold, means thereby to say: “Quod superfluum sit adversus eum (Christum) odiis pertinacibus contendere, quem venisse jam constet,” Jerome, Ep . 137 ad Marcell. ; or: he means thereby to put them to shame , because they still continued in their sins after the Lord had shown such condescension, Chrysostom; or, “quandoquidem aversatur eum, a quo solo poterat consequi salutem, et venisse negat quem constat venisse magno bono credentium, sed magno malo incredulorum,” Erasmus, Paraphr. ; or, “quod si quis eum non amat, frustra alium expectat,” Castalio.

[113] Even those codd. which have written the word in a divided way, have the division not , but . So already B**. And the versions, too (those which do not with the Vulgate retain it untranslated), translate according to this division; so already the Peshito: Dominus noster venit . Cod. It. g.: in adventu Domini .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(19) The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. (20) All the brethren greet you. Greet ye one another with a holy kiss. (21) The salutation of me Paul with mine own hand. (22) If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. (23) The grace of our Lord Jesus Christ be with you. (24) My love be with you all in Christ Jesus. Amen.

It would have been unnecessary to have dwelt upon the salutations with which the Apostle closeth his Epistle; everyone knoweth how very decided a part they form in Christian fellowship and communion. But we have in this paragraph, with which the Apostle takes leave of the Church in this first Epistle, an expression which we meet with in no other part of the word of God, but which Paul delivers in a kind of denunciation which demands our attention. If any man love not the Lord Jesus Christ, let him be anathema maranatha. In order for the right apprehension of the words, it should be considered what they mean, and to whom they are applicable.

As to their meaning, it should seem to have been a form made use of by the Jews, when they intended to express somewhat more than ordinarily severe, to say, let him be anathema maranatha, that is, let the Lord determine his punishment, for we cannot, his crime is so great and heavy. The Jews had a word for excommunication, namely, Cherem, which implied a total separation forever from all hopes of recovery, and such as was never used, but to imply the being devoted to eternal wrath. This word corresponded to the expression here used by Paul of anathematizing. And in application to the persons the Apostle had in view, the sense is, that, if any lived and died without being regenerated, and, consequently, not loving Christ, because a state of nature in the carnal mind is enmity against God, he was of necessity in this state, and, as such, is justly exposed to everlasting wrath. And, if Paul used the expression as the Jews used it, then it would follow, that by it, the Apostle left the nature and degree of punishment to the Lord. If any man love not the Lord Jesus Christ, let him be anathema maranatha!

But, in reference to modern times, it may not be amiss to ask to whom the words are applicable? There maybe, indeed there must be, multitudes among the unawakened and profane, of whom it may be truly said, they do not at present love the Lord Jesus Christ, and yet such a sentence cannot be passed upon them. What numbers are there of the Lord’s own people which are now in nature’s darkness, who, therefore, love not the Lord; but yet from belonging to the Lord, when the fulness of the time is come, and God sends forth the Spirit of his Son into their heart, they will cry Abba! Father!

Now, the anathema, maranatha can never belong to them. Neither, if during the time of their unregeneracy, they should grievously afflict, and persecute the Church of God, as Paul himself did, while in a state of unconversion; yet, as in these instances, the Lord is shewing forth all long-suffering, and all the while, though persecuting Christ in his members, they themselves are the unconscious members also of Christ’s body; here can be no anathema pronounced against them!

Reader! there is a case, however, of great clearness, in which the faithful cannot err, and you and I may, (and we ought indeed,) try our faith and love to the Lord Jesus by the standard. Supposing we see and know any one person or persons living and dying in an hatred to Christ, and supposing this person is near and dear to us in the ties of nature, while full of malignity, in respect to the doctrines of grace; can we join the Apostle? Can we say of such as Paul did: If any man love not the Lord Jesus Christ, let him be an anathema maranatha here is the trial of faith and love!

Sweetly the Apostle concludes his Epistle, as we have cause to conclude every day and night, every deed and prayer, ordinance and service; the grace of our Lord Jesus Christ, and our Lord Christ Jesus be with all his people. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

Ver. 19. Aquila and Priscilla ] Paul’s fast friends and constant companions, worth their weight in gold.

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

19, 20 .] Salutations .

Fuente: Henry Alford’s Greek Testament

19. ] see note, Rom 16:2 . On Aquila and Priscilla, see Rom 16:3-4 ; Act 18:2 . They had removed from Corinth ( Act 18:1 ) to Ephesus ( Act 18:26 ), and had there, as subsequently at Rome (Rom 16:3 ; Rom 16:5 ), an assembly of the faithful meeting in their dwelling.

. the whole Ephesian church.

. .] see Rom 16:16 , note.

Fuente: Henry Alford’s Greek Testament

NASB (UPDATED) TEXT: 1Co 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.

1Co 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.

“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. Act 18:2; Act 18:18; Act 18:26; Rom 16:3; 1Co 16:19; 2Ti 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 Act 18:2; Act 18:18; Act 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, , B, M, and the Vulgate and Coptic translations. See Bruce Metzger, A Textual Commentary on the Greek New Testament, p. 570.

“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 Act 2:46; Act 5:4. It is continued and developed in Rom 16:5; Rom 16:23, Col 4:15; Phm 1:2.

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

1Co 16:20 “Greet one another with a holy kiss” This form of public greeting (kissing on one or both cheeks) and sign of fellowship can be seen in the OT in Exo 4:27. It can be seen in the Gospels in Mar 14:45. It became standardized in the early church (cf. Rom 16:16; 2Co 13:12; 1Th 5:26; 1Pe 5:14), which followed the pattern of the Synagogue. Men kissed men and women kissed women. It came to be abused by some Christians and misunderstood by unbelievers and was dropped by the early church. However, it still continues on special occasions in the eastern churches. Its modern equivalent western would be a warm handshake or hug.

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

salute. Greek. aspazomai. See Act 20:1.

Aquila. Compare Act 18:2, Act 18:18, Act 18:26. Rom 16:3. 2Ti 4:19

Fuente: Companion Bible Notes, Appendices and Graphics

19, 20.] Salutations.

Fuente: The Greek Testament

1Co 16:19. , much) for especial affection, Act 18:2; Act 18:1.- , Aquila and Priscilla) Elsewhere this woman is mentioned first. In the epistle to the Corinthians, she is put last; comp. 1Co 14:34.- , in their house) This couple afterwards set up a church also in their house at Rome; Rom 16:5.

Fuente: Gnomon of the New Testament

1Co 16:19

1Co 16:19

The churches of Asia salute you.-The Roman province of Asia embraced Mysia, Lydia, Phrygia, and Caria, with Ephesus as its capital. In the New Testament, Asia always denotes the Roman province. To salute any one in the Lord is to salute him as a Christian. The salutations were, God be with and bless you. It seems that the writing of this letter was discussed in his meeting with the churches wherever he was and they desired that their greetings should be sent to the Corinthian church.

Aquila and Prisca salute you much in the Lord,-Aquila and Prisca were born in Pontus, lived in Rome for a time, but were compelled to leave that city when Emperor Claudius commanded all its Jewish inhabitants to depart. He removed to Corinth, where he worked at his craft of tent-making. Paul, who was of the same occupation, lodged with them, and formed strong attachments to them. They were his fellow passengers from Corinth as far as Ephesus, on his way to Syria. At Ephesus they met Apollos, and expounded unto him the way of God more accurately. (Act 18:1-4; Act 18:18-19; Act 18:26). Now they have a church meeting in their house. Soon after this they are in Rome again where they also have a church in their house. Paul calls them his fellow-workers in Christ Jesus, who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles. (Rom 16:3-5). They had rendered great service in spreading the gospel among the Gentiles.

with the church that is in their house.-They, as old laborers at Corinth, with the church in their house, join in sending salutations of love to the Corinthian brethren.

Fuente: Old and New Testaments Restoration Commentary

churches: Act 19:10, 1Pe 1:1, Rev 1:11

Aquila: Act 18:2, Act 18:18, Act 18:26, Rom 16:3, Rom 16:4, 2Ti 4:19, Prisca

the church: Rom 16:5, Rom 16:15, Col 4:15, Phm 1:2

Reciprocal: 2Ti 1:15 – that

Fuente: The Treasury of Scripture Knowledge

1Co 16:19. Rev 1:11 names seven churches in Asia, and Ephesus was one of them, where Paul was when he wrote this epistle (verse 8). Salute is from ASPAZOMAI, and in the King James Version it is translated by embrace 2 times, greet 15, salute 42, take leave of 1. Thayer defines it, “to salute one, greet, bid welcome, wish well to; pay one’s respects to.” He explains that it can be done either in person or by letter, and of course it was done by the latter method in the present case. Special mention is made of Aquila and Priscilla because they were outstanding disciples and had been closely associated with the apostle in the Lord’s work (Act 18:1-3). They were at Corinth at the same time that Paul labored there, but later went to Ephesus and hence gave their salutation to the Corinthian church through the epistle that Paul was writing. Church that is in their house. In the first years of the church the brethren did not have regular church buildings in many places. That was due either to their financial limitations, or to the fact that the group in the community was too few in numbers to require it. In such cases the church had its meetings in private homes, and Aquila and Priscilla used their home for that purpose.

Fuente: Combined Bible Commentary

Conclusion, 19-24.

1Co 16:19. The churches of Asia salute youProconsular or Roman Asia, of which Ephesus was the capital. Seven of these churches are named in the book of Revelation. This Christian salutation was no unmeaning ceremony: it was the Hebrew Peace be unto you in its highest, warmest sense, which was first uttered in that new sense by our Lord Himself (Luk 24:36; Joh 20:21), and left by Himself as His legacy to His own in words which have carried it into myriads of receptive bosoms in every land, and will do, as long as there are such on earththe words, we need not say, of Joh 14:27.

Aquila and Prisca[1] salute you much in the Lord (the Lord Jesus), with the church that is in their house. This lovely coupledriven from Rome by the persecuting edict of Claudius (Act 18:2)we find settled at Corinth, where they were joined by Paul, the two being of the same secular occupation. After a time they accompanied our apostle to Ephesus, and there settled, doing eminent service to the cause of Christ. For there it was that to Apollos they were privileged to open up such enlarged views of the Gospel, as, until then, he had had no opportunity of learning. On another occasion, when the apostles life at Ephesus was in imminent danger, they interposed for his rescue at the risk of their own lives, receiving for this the enduring record of his own and the Churchs warm gratitude (Rom 16:4). And here, again, we find them with a church, regularly assembling in their house, and sending to their former Corinthian brethren their warmest greetings. From this and similar references to churches regularly meeting in the private houses of their members, it is plain that up to this timeand probably for long afterthe Christians met only in private houses; perhaps holding distinct meetings, according to the capacity of the house. No house would be choicer for such a purpose than that of Aquila, whose occupation required large premises. At these homely gatherings the progress of the Gospel and the state of several churches seem to have been reportedsometimes by written communications (as we learn from Col 4:16; 1Th 5:27), sometimes orally by persons who had received intelligence, or had themselves brought it (as appears from 3Jn 1:3); and occasion would then be given for special thanksgiving and prayer. In this way the tie between Christians in different localities, and between those little communities themselves, would be drawn close, and be felt to be a blessed reality.

[1] This shortened form of the word Priscillawhich in Rom 16:3 is certainly the correct reading, and probably also in 2Ti 4:19is best attested here also.

Fuente: A Popular Commentary on the New Testament

Here our apostle closes his epistle with several salutations to the Corinthians, from the churches of Asia, from Aquila and Priscilla, and from the church in their house, that is, from the Christian assembly which used to meet in their house for the worshipping of God. Happy that family-governor who has a church in his house, with Aquila and Priscilla; who worships God with all his house, as did Cornelius; who with his household serves the Lord, as did Joshua; who commands his children and his household after him, as did faithful Abraham.

Observe, 2. The nature and manner of this salutation, They salute you in the Lord; that is, with a spiritual affection, for the grace of God that is in you, and wishing you an overflowing stream of spiritual blessings from Christ the fountain.

Next he wills them to salute one another with an holy kiss, a kiss of peace and charity; with which Christians in those times, and according to the custom of those countries, used to salute one another. This was not then a wanton, but an holy, kiss, in which they had chaste and holy thoughts; yet afterwards the piety and purity of the church degenerating and declining, it was thought fit and convenient to lay the kiss of charity aside, which was used in the public assemblies at the celebration of the holy communion. That which is innocent in itself, and pious in its first intendment, may in time fall under such abuse, as to cause it to be wholly laid aside.

Lastly, he adds his own salutation with his own hand. It is generally believed that the apostle employed some person to write his epistle over, which he sent abroad unto the churches; yet that he might prevent fraud and forgery, and that they might know which were his own, he used to subscribe his salutation and apostolical benediction with his own hand, which was well known unto them.

Fuente: Expository Notes with Practical Observations on the New Testament

1Co 16:19-21. The churches of Asia Especially those of Ephesus and its neighbourhood; salute you With all Christian affection, heartily wishing you peace and prosperity. Aquila and Priscilla Formerly members of your church, (Act 18:2; Act 18:18,) but who at present are with me; salute you much With singular Christian love; in the Lord In his grace and Spirit. These worthy persons lived in Corinth all the time the apostle was there. And when he departed, they accompanied him to Ephesus, (Act 18:18,) where they remained till after he left Ephesus to go to Jerusalem. For when he returned to Ephesus, he found them there, as is plain from their salutation sent to the Corinthians in this letter, which was written from Ephesus. But they seem to have left Ephesus about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are saluted as then residing in Rome. With the church which is in their house The Christian congregation which assembles there. All the brethren Who labour with me in the gospel, or are members of the church here; greet you Wish you all felicity. Greet ye one another with a holy kiss See on Rom 16:16. The salutation of me Paul with mine own hand What precedes having been written by an amanuensis. See 2Th 3:17; Col 4:18.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Salutations. 1Co 16:19-24.

First, those of the Churches of Asia; then the special salutations of Aquila, and of the portion of the Church which assembles under his roof; thereafter those of the whole Church; finally, that of Paul.

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

The churches of Asia salute you. [These were the churches in the Roman province of Asia, of which Ephesus was the capital. Seven churches of this province are mentioned in the opening chapters of the Book of Revelation. They were in the western coast lands of Asia Minor.] Aquila and Priscilla salute you much in the Lord, with the church that is in their house. [This devoted couple had been with Paul in Corinth, and were now in Ephesus (Act 18:1-2; Act 18:18; Act 18:26). Soon after we find them in Rome (Rom 16:3), where they also had, as here, a church in their house (Rom 16:5). It was yet a day of small congregations, worshipping in private houses– Rom 16:4; Rom 16:15; Col 4:15; Phm 1:2]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

19. we find that Aquila and Priscilla, who had been his associate laborers, not only building tents, but saving souls, eighteen months at Corinth and had accompanied him to Asia three years previously, are still over there and have a church in their house, i. e., a little Holiness band worshipping in their humble cottage, an ordinary sample of an apostolic church.

Fuente: William Godbey’s Commentary on the New Testament

Verse 19

Asia; a particular province of Asia Minor, so called. (1 Peter 1:1.) Ephesus was its metropolis.–Aquila and Priscilla; Acts 18:2,3.

Fuente: Abbott’s Illustrated New Testament

B. Final greetings and benediction 16:19-24

"The letter now concludes with a series of standard (for Paul) greetings (1Co 16:19-22) and the grace-benediction (1Co 16:23). But Paul cannot quite give up the urgency of the letter, so he interrupts these two rather constant elements of his conclusions with one final word of warning to those who have been causing him grief, this time in the form of an extraordinary curse formula (1Co 16:22). The apparent harshness of this warning is matched by the equally unusual addition of a final word of affirmation of his love for them (1Co 16:24), found only here in his extant letters. Thus even to the end the unique concerns that have forged this letter find their expression." [Note: Fee, The First . . ., p. 834.]

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

Several churches in the Roman province of Asia had come into existence while Paul used its capital city, Ephesus, as his base of operations (Act 19:10). References to "Asia" in the New Testament consistently refer to the Roman province of Asia, which lay in the west and southwest of the geographical region of Asia Minor.

The names of Aquila and Prisca (Priscilla) usually occur in reverse order in the New Testament. Evidently their friends, of which Paul was one, felt free to use both orders. This suggests that they served the Lord as a harmonious team with individual strengths and talents. They had lived in Corinth after leaving Rome (Act 18:2), and it apparently was there that Paul first met them. They had left Corinth for Ephesus with Paul and settled in that city (Act 18:18-21). Their house became a meeting place for the church (cf. Rom 16:5). Church buildings were unknown until the third century. [Note: Barclay, The Letter . . ., p. 187]

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