Exegetical and Hermeneutical Commentary of 1 Corinthians 16:24
My love [be] with you all in Christ Jesus. Amen.
24. My love be with you all in Christ Jesus. Amen ] See note on ch. 1Co 4:17. This affectionate commendation of the Corinthians to the favour of Christ, coupled with the assurance of his own unchanging affection, must have sounded very striking in the ears of a community accustomed to Gentile modes of thought. Compare the curt and cold ‘Farewell’ at the end of Claudius Lysias’ letter in Act 23:30. Much of the beauty and significance of this conclusion is lost to us by over-familiarity. It is worthy of note that the Epistle begins and ends with Jesus Christ See note on ch. 1Co 1:10.
Fuente: The Cambridge Bible for Schools and Colleges
In Christ Jesus – Through Christ Jesus; or in connection with your love to him; that is, as Christians. This is an expression of tender regard to them as Christian brethren; of his love for the church; and his earnest desire for their welfare. It is in accordance with the usual manner in which he closes his epistles; and it is especially tender, affectionate, and beautiful here, when we consider the manner in which he had been treated by many of the Corinthians; and as following the solemn declaration in 1Co 16:22. Paul loved them; loved them intensely, and was ever ready to express his affectionate regard for them all, and his earnest desire for their salvation.
The subscription to the Epistle, The first epistle to the Corinthians, etc., was evidently written by some other hand than that of Paul, and has no claim to be regarded as inspired. Probably these subscriptions were added a considerable time after the Epistles were first written; and in some instances evidently by some person who was not well informed on the subject; see the note at the end of the Epistle to the Romans. In this instance, the subscription is evidently in its main statement false. The Epistle bears internal marks that it was written from Ephesus, though there is every probability that it was sent by three of the persons who are mentioned here. It is absurd, however, to suppose that Timothy was concerned in bearing the Epistle to them, since it is evident that when it was written he was already on a visit to the churches, and on his way to Corinth; see the notes on 1Co 16:10-11; 1Co 4:17. There is not the slightest internal evidence that it was written from Philippi; but everything in the Epistle concurs in the supposition that it was sent from Ephesus. See the introduction to that Epistle. There is, however, a considerable variety among the manuscripts in regard to the subscription; and they are evidently none of them of any authority, and as these subscriptions generally mislead the reader of the Bible, it would have been better had they been omitted.
Fuente: Albert Barnes’ Notes on the Bible
1Co 16:24
My love be with you all.
Pauls love to the Corinthians was
I. Sincere. Witness the Epistle.
1. Its faithful dealing.
2. Wise counsels.
3. Earnest admonitions.
4. Sublime lessons.
5. Patient and loving spirit.
II. Comprehensive–including all, even those who had offended.
III. Christian in its source, nature, operation, and effect. (J. Lyth, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. My love be with you all in Christ Jesus.] It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun , my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word GOD, as in 2Co 13:14, The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably , my, is a corruption for , of GOD. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that is a corruption for , and that the verse should be read thus: The love of GOD be with you all, in (or by) Christ Jesus.
Amen.] So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle.
1. THE subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on 1Co 16:5; 1Co 16:8; 1Co 16:10; 1Co 16:19; and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus,” needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus-from Asia-from Ephesus of Asia-from Philippi of Macedonia-from Philippi of Macedonia, and sent by the hands of Timothy; so the SYRIAC. Written from Ephesus, by Stephanas and Fortunatus; COPTIC. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; SLAVONIC. Written, c., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus ARABIC. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt.
2. In closing my observations on this epistle, I feel it necessary once more to call the reader’s attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labour and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament.
3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavour to set up one preacher at the expense of another.
4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it.
5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle.
6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, “Knowledge that is not applying, is only like a candle which a man holds to light himself to hell.” The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the LAW, and the spirit of the GOSPEL. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, c., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle’s deep acquaintance with God and an invaluable record of the sum and substance of the Gospel, left by God’s mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world.
7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, c., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted JEWS and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is JEWISH; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle’s meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with “inconsistent reasoning.” Had he understood the apostle’s language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit.
8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader’s attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, c. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfil the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As I love you, so I desire to be again beloved of you in Christ sincerely. Or, I love you all in Christ, and for Christs sake; or, I wish that my love may abide in and with you.
The first (epistle) to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.
These words are no part of Scripture; and (as was said before) it is much more probable, that this Epistle was written from Ephesus than from Philippi, though it might be sent by these, or some of these, men named.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. My love, &c.Afterhaving administered some severe rebukes, he closes with expressionsof “love”: his very rebukes were prompted by love,and therefore are altogether in harmony with the profession of lovehere made: it was love in Christ Jesus, and therefore embraced”all” who loved Him.
The subscription represents theEpistle as written from Philippi. 1Co16:8 shows it was written at Ephesus. BENGELconjectures that perhaps, however, it was sent from Philippi(1Co 16:5), because thedeputies of the Corinthians had accompanied Paul thither. FromEphesus there was a road to Corinth above Philippi.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My love be with you all,…. Meaning either that he desired that he might be loved by them, as they were by him, and might always have a place in their hearts and affections, as they had in his; or that his love, which extended to all of them without exception, to rich and poor, greater or lesser believers, might be always acceptable to them; and which he now commended to them, and saluted them with, from his very heart: and that it might not be thought to be a carnal affection, or on account of any outward things, he adds,
in Christ Jesus; he loved them for Christ’s sake, because they were his, had his grace bestowed on them, his image stamped upon them, and his Spirit put within them; and concludes as usual, with an
Amen; both by way of request, and for the sake of confirmation; desiring that so it might be, and believing that so it would be. The following subscription is added, not by the apostle, but by some other hand since. “The first” epistle “to the Corinthians was written from Philippi, by Stephanas, and Fortunatus, and Achaicus, and Timotheus”; but, as has been already observed, this epistle was not written from Philippi, but from Ephesus, where the apostle now was, as appears from 1Co 16:8; nor was it sent by Timotheus, for he was sent out before the writing of this epistle, see 1Co 4:17, and the apostle puts an if upon his coming to them, in 1Co 16:10, which he would scarcely have done, if he had sent this letter by him; though very probably it was sent by the other three, who came from Corinth, at their return thither.
Fuente: John Gill’s Exposition of the Entire Bible
1) ” My love be with you all” (he agape mou meta panton humon) “The love of me (my love) be with all of you (at Corinth).” Though some members in the Corinth church had openly renounced Paul and claimed Apollos or Cephas as their leader, Paul, who had threatened to come to them with the rod (1Co 4:21), here asserted his holy love for every one of them.
2) “In Christ Jesus. Amen.” (en christo iesou) “In Christ Jesus.” Paul cared for all the Corinth members and asserted his love did abide in earnest with all In Christ Jesus!! His love is not with those who “love not the Lord,” or “destroyed the temple of God,” 1Co 3:15, or the moral culprit of 1Co 5:1-5 or those who denied the resurrection, 1Co 15:1-58. The basis of a bond of love for brethren of the church must always be “in Christ Jesus.”
Fuente: Garner-Howes Baptist Commentary
(24) My love be with you all.Like a river which, after rushing, foaming over many a rock and through many a gorge, at last emerges into a broad calm amid sunlit meadows, so this Epistle, after chapters of trenchant logic and fervid rebuke, closes in peaceful words of tenderness and love.
[In reference to the erroneous subscription which follows this Epistle in our English version, see Notes on 1Co. 16:5; 1Co. 16:8; 1Co. 16:10.
For the date of this Epistle, see Introduction.]
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. My love Notwithstanding my rebukes.
With all Notwithstanding your schisms and partisanships against me.
In Christ Jesus Who is the unity of us all in spite of the factions that divide you, and the distance that separates us.
Amen A Hebrew word, now adopted through the New Testament Greek into all the languages of Christendom. Its original Hebrew meaning was firm; hence, faithful, true; and hence, as a responsive or closing formula, so is it, or so be it. Our Lord’s commencing formula, verily, verily, was in the Greek, amen, amen. Our Lord himself, in Rev 3:14, is called the Amen, the faithful and true Witness. How important the response amen was held to be by the rabbins appears from our note to 1Co 14:16. The apostle doubtless himself affixed this word to the epistle, and we doubt not that when this epistle was read in the Corinthian Church, the people silenced the murmurs of the factious leaders by re-echoing to the amen of their beloved founder-apostle a response, (in the words of Jerome,) “like the voice of the falling waters or the rolling thunders.” Hence, when the gentle Timothy addressed them in Paul’s great name, so clear was the unanimity, in spite of some few recusants, that Titus was able to report to Paul at Philippi that the Corinthian Church was “ Amen, faithful and true.”
Dear reader, when the Lord cometh to the final analysis and judgment of the world, may our record on the page of the Divine Memory declare that we, too, have been “faithful and true.” Such, in closing this book, amid weakness and tears, is our humble prayer. Amen and Amen.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 16:24. My love be with you all, &c. When we consider what an alienation of affection some of these Corinthians had expressed with respect to our Apostle, this declaration of tender regard to them all, without any exception, is so much the more affectionate, andfully displays the benevolent disposition of his mind.With respect to the subscription of this epistle, see on 1Co 16:8.
Inferences.The example of St. Paul before us should teach ministers to be ready to promote charitable collections for the relief of poor Christians. They should frequently exhort their hearers to do good and to communicate, reminding them that their contributions ought to bear a proportion to the degree in which God has been pleased to prosper them. We see an evident reference to the stated assemblies of the church on the first day of the week in this early age; and it is a proper duty of that day, to devise and execute liberal things according to our respective abilities.
The prudent caution of St. Paul, as to the management of pecuniary affairs, is worthy the attention of the ministers of the Gospel; and may teach them to take care, not only that they satisfy their own consciences in the fidelity of their transactions, but also that they provide things honest in the sight of all men. The Apostle’s courage, in making the opposition that he met with at Corinth a reason for his promising a longer visit there, may instruct us not to study our own ease in the choice of our abode; but rather to prefer those circumstances, however disagreeable in themselves, wherein we may be providentially led to do most for the advancement of religion in the world.
His care that his young friend Timothy might be as easy as possible, constitutes likewise a very amiable part of his character, and suggests in a manner well worthy of notice, how careful private Christians should be, that they do not terrify and distress the minds of those who are entering on the ministerial office. A faithful disposition to labour in the work of the Lord, ought to command respect: yet sometimes, as in the instance of Apollos, even that diligence may be so liable to misrepresentation, that it may be the wisdom of ministers to absent themselves from places, where they have many to caress and admire them. On the whole, the great business of life is, to glorify God in doing our best for promoting the happiness of mankind; and no self-denial ought to seem hard to us, while we keep that glorious end in view. However the particular trials of Christians may vary in different ages, the same works in general demand their diligence; the same enemies their watchfulness; the same difficulties their courage and fortitude; nor will they ever perform, resist, and endure well, but when love reigns in their hearts, and presides over the whole of their behaviour.
We owe our sincere thanks to the Author of all good, when he raises up the spirits of his servants to any distinguished activity and zeal in his cause. Christians, of standing superior to their brethren, ought to emulate such a character; and when they do so with genuine marks of becoming modesty, and upright views, all proper respect should be paid to them: especially to those who are honoured with, and labour faithfully in, the ministerial office. To such, let others submit themselves in love; not, indeed, as to the lords of their faith, which even the Apostles pretended not to be; but as friends whom they esteem and reverence, ever tenderly solicitous to secure their comfort, and increase their usefulness.
We see how much the Apostle was concerned to promote mutual friendship among the disciples of our blessed Lord; how kindly he delivers the salutations of one and another. It becomes us to remember each other with cordial regard; and in imitation of this wise example, to do all that we can to cultivate a good understanding among our Christian brethren; and to abhor that disposition to sow discord, which has been so fatally successful in producing envyings, and strife, and every ill work.
To conclude all; let us lay up in our memory, and often review this awful sentence, this anathema, maran-atha, which, to give it the greater weight, the Apostle records with his own hand: be it ever remembered, that professing Christians, who do not sincerely love their Master, lie under the heaviest curse which an Apostle can pronounce. May such unhappy persons take the alarm, and labour to obtain a more ingenuous and devout temper and spirit, ere the Lord, whom they neglect, and against whom they entertain a secret enmity, descend from heaven with insupportable terror, and pronounce the anathema with his own lips, in circumstances which shall for ever cut off all hope, and all possibility of its being reversed. If his solemn voice pronounce, his almighty hand will immediately execute it: how will they be cast down to destruction, as in a moment! How will they be utterly consumed with terrors! To prevent so dreadful an end of our high profession, of our exalted hopes, may the grace of our Lord Jesus Christ be with us! Amen.
REFLECTIONS.1st, The church at Jerusalem having undergone peculiar oppressions and sufferings, and many of the saints being reduced to great poverty, the Gentile brethren, at the Apostle’s instigation, generously contributed for their relief.
Now concerning the collection for the saints in Judea, as I have given order to the churches of Galatia, even so do ye. Since in wealth the Corinthians exceeded the Galatians, and in spiritual gifts were so eminent, it would be a shame if they came behind in benevolence and charity. Upon the first day of the week, the day held sacred among Christians, and hallowed by their solemn assemblies, let every one of you lay by him in store, contributing to the collection for the poor, as God hath prospered him, each according to their ability; the rich more abundantly; and they who have little, cheerfully giving a portion out of that little, that there be no gatherings when I come. And, being thus in readiness, when I come, whomsoever ye shall approve by your letters, and recommend as faithful men, them will I send to bring your liberality unto Jerusalem, concurring in your recommendation. And if it be meet, and judged necessary for this benevolent design, that I go also, they shall go with me. Note; (1.) Every Christian is bound, according to his abilities, to minister to the necessities of his brethren. (2.) All our success comes from God’s gracious providence, and is gratefully to be acknowledged. (3.) The more we receive from God, the more are we called, as good stewards, to improve it for his glory, and the advantage of our brethren.
2nd, The Apostle, in his own mind, had planned a visit to Corinth, of which he informs them, though Providence prevented at this time the execution of his design.
Now I will come unto you, such is my present intention, if the Lord please, when I shall pass through Macedonia, for I do purpose soon to pass through Macedonia. And it may be that I will abide a considerable time among you, yea, and winter with you, that ye may bring me on my journey whither-soever I go, returning to your former affection, and testifying your accustomed respect for me, notwithstanding these prejudices which the false teachers have laboured to instil. For I will not see you now by the way, ( , ) to make a transient visit, which would not answer the end that I purpose, of settling your affairs, establishing you in the truth, and enjoying your company; but I trust to tarry a while with you, if the Lord permit, at whose disposal I am, and by whose providence I desire ever to be directed. But I will tarry at Ephesus (whence he seems to have written this Epistle) until Pentecost, either till that feast was past, or till its approach, when he intended to be at Jerusalem, a great concourse of Jews from all parts assembling there at that season. And the reason for his long stay at Ephesus he gives; for a great door and effectual is opened unto me, a signal blessing has attended my labours, and great multitudes are by the Spirit converted to the faith of Christ, and, as might be expected, there are many adversaries, both Jews and Gentiles, who, instigated by Satan, oppose with all their might and craft the progress of the Gospel, against whom he chose personally to stand up, and boldly to vindicate the glorious cause. Note; (1.) Wherever Christ is preached successfully, there the malice and cunning of earth and hell will be exerted, to stop the rising interest of truth and godliness. (2.) Success in our labours is a great argument and encouragement boldly to persevere. (3.) Faithful ministers, instead of being affrighted or impeded by outward opposition, have their zeal but the more kindled. What weakens their hands and discourages their hearts, is the unfaithfulness of professors, and the insensibility of their hearers.
3rdly, The Apostle,
1. Recommends Timothy to them, who was now on his journey to Corinth. If Timotheus come, see that he may be with you without fear of any insult from any of the factious leaders; regard him with affection, treat him with respect, and hear him with attention: for he worketh the work of the Lord, as I also do, zealous for the cause of the same divine Master, and tried and found faithful. Let no man therefore despise him because of his youth, slight his reproofs, or think lightly of his ministry, but conduct him forth in peace; give him a proof of your affection and esteem, by providing him with necessaries for his journey, and bringing him on his way, that he may come unto me: for I look for him with the brethren; either I and the brethren here expect him, or I desire his return with the brethren who may accompany him hither. Note; Young ministers should be encouraged, not despised; and their ministrations, though without the sanction of grey hairs, yet, seconded with the weight of zeal and piety, deserve the most serious attention.
2. He informs them that Apollos declined a visit to them at present, though he had earnestly pressed him thereto. 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. Though a party at Corinth had affected to set up Apollos in preference to Paul, the Apostle entertained no jealousy of his brother-labourer, assured that he never would encourage, but discountenance, such a spirit of division. The faithful ministers of Christ will not harbour mean distrusts of each other; no, not though those who love to sow discord among brethren, endeavour to instil base suspicions. On the other hand, Apollos, probably out of respect to his honoured brother Paul, declined at that time the visit, lest, in the present ill disposition of too many of the Corinthians, it might be abused by those who wanted to make him the head of a party; though when the present feuds were subsided, he meant to go thither, and labour among them. Such a spirit of love should ministers cultivate, jealous for each other’s reputation as their own, and frowning on every flatterer that would attempt to raise their credit at the expence of their brother.
4thly, The Apostle proceeds,
1. To some general exhortations. Watch ye against every enemy of your souls, especially those who would seduce you from the doctrines of truth; stand fast in the faith, grounded and settled in the hope of the Gospel, so as never to be moved from your holy profession; quit you like men, with wisdom, zeal, and fidelity, in the midst of the opposition of enemies, and the snares of deceivers; be strong in the grace which is in Jesus Christ, exercising yourselves unto godliness, and fighting manfully under the Lord’s banners against every enemy within and without. And while you thus shew yourselves courageous for the truth, let all your things be done in charity, and let a spirit of meekness temper all your zeal. Note; (1.) A Christian is compassed with enemies; he need be ever on his guard. (2.) While we are firmly established in the principles of the Gospel, no danger or sufferings will deter us from the path of duty. (3.) Love or charity is the great ornament of our profession; to bear with the perverseness of mistaken friends, and meekly to sustain the attacks of avowed enemies, is to be like our Master.
2. He commends to their particular regard the house of Stephanas. I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, converted by my ministry, and whom I baptized myself, and that they have addicted themselves unto the ministry of the saints, laying themselves out in the Lord’s immediate service, and zealously employed in assisting his people to their utmost, both in their temporal and spiritual concerns,) I beseech you, brethren, that ye submit yourselves unto such, directed by them, imitating their examples, and not led away by upstart teachers; and that ye in like manner reverence, regard, and attend to, every one that helpeth with us, and laboureth to promote the interests of the same divine Master, and the edification of your souls.
3. He testifies his satisfaction in the good account that he had lately heard concerning them. I am glad of the coming of Stephanas, and Fortunatus, and Achaicus; for that which was lacking on your part, they have supplied; giving the Apostle a more clear state of the matter than was conveyed in the letter which they brought, and explaining, much to his satisfaction, things which reports had greatly exaggerated. Note; It is a great joy to every minister and Christian’s heart to hear unfavourable reports of the brethren contradicted by those who are best acquainted with their circumstances.
4. He enjoins them to respect those faithful men at their return. For they have refreshed my spirit by their conversation, and the accounts they have given; and this cannot but afford a like satisfaction to yours: therefore acknowledge ye them that are such, and shew them that respect and regard which their kind, candid, and charitable construction of your conduct merits at your hands. Note; Good offices done to us demand a grateful return.
5thly, St. Paul closes his Epistle,
1. With affectionate salutations. All the churches of Asia salute you, cordially wishing you every blessing of the ever-lasting Gospel. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, even all the members of that amiable family which compose a little church among themselves; and such a family is happy indeed. All the brethren greet you with warm affection. Greet ye one another with an holy kiss. The salutation of me Paul with mine own hand. And thus he signs what his amanuensis had written from his lips, as genuine and authentic.
2. He subjoins a solemn warning. If any man love not the Lord Jesus Christ, be his eminence of station never so great, his gifts never so extraordinary, his profession never so glaring, if his heart be unsound, his principles erroneous, and his practice dishonourable to the Gospel, fomenting divisions and puffed up with pride, let him be anathema, maran-atha, excommunicated from the body of the faithful, and consigned over to that fearful judgment, which the righteous Lord, in the day of his appearing and glory, will inflict on such offenders, unless they truly repent. Note; (1.) It is not enough to be Christians in word; do we love the Lord Jesus Christ in sincerity? That is the question. (2.) None sink under heavier vengeance than those who have been false and faithless to their holy profession.
3. He concludes with his usual benediction and prayer. The grace of our Lord Jesus Christ be with you; and therein is comprehended every blessing in time and eternity. My love be with you all in Christ Jesus. Sharply as I have been constrained to rebuke you, I love you affectionately in him; and every thing that I have said flows from the most unfeigned desire to promote your present and eternal happiness. Amen! May this be the happy issue. Believe my kind intentions and regard; join with me in my prayers, and then the issue shall be peace.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! let us not take leave of this beautiful, and blessed Epistle of the Apostle, without first praising the Lord the Holy Ghost for so precious a portion of inspired truths, and thanking Him for the services and ministry of it by so faithful a servant.
And, while we both look up to the Great Author of his Holy Word, for his divine teachings to accompany our perusal of the whole contents of it, as often as we are favored with the opportunity, let us, as we pass on from chapter to chapter, be everlastingly on the look-out for Him whom Paul preached, and whom Paul determined to know nothing beside; even Jesus Christ, and him crucified; Jesus Christ, and him glorified; the sent of God, the Lamb of God, the word of God, the power of God, and the wisdom of God, for salvation to everyone that believeth; yea, Jehovah’s One, and only One plan of mercy, in the joint love of the Holy Three in One; Father, Son, and Holy Ghost, to all eternity.
Farewell Paul! for the present! We bless thy Lord, and our Lord, for having counted thee faithful, putting thee into the ministry. May the Lord render thy services yet blessed, as the Lord hath in the ages past, and in the present hour, so on to thousands yet unborn. Oh! may the Lord commission those sweet and sacred Epistles to the edification and establishment of the Church upon earth, as long as time shall remain, until the whole redeemed of the Lon are brought home to join the Church in heaven.
Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.>>
Ver. 24. My love, &c. ] Though I have sharply rebuked you, &c., Tit 1:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. . ] Because the Epistle had contained so much that was of a severe character, he concludes it with an expression of affection; so Chrys.: , . Hom. xliv. p. 411.
. .] , , . Theophyl.
Fuente: Henry Alford’s Greek Testament
love. Same as “charity”, 1Co 16:14.
Christ Jesus. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
24. . ] Because the Epistle had contained so much that was of a severe character, he concludes it with an expression of affection; so Chrys.: , . Hom. xliv. p. 411.
. .] , , . Theophyl.
Fuente: The Greek Testament
1Co 16:24. , My love be with you all in Christ Jesus) The Apostle embraces in Christ Jesus with love, which had been divinely kindled, not only those who had said they were of Paul, but all the Corinthians. In the Alexandrian copy alone, is omitted; but this little word evidently agrees with the beginning and end of this epistle.[159] There was afterwards added, , it was written from Philippi. But it was written at Ephesus, as 1Co 16:8 proves; perhaps, however, it was sent from Philippi, 1Co 16:5, because the deputies of the Corinthians had accompanied Paul thither. At least, Aquila and Priscilla, who are spoken of at 1Co 16:19, were at Ephesus (Act 18:19); thence there was a road to Corinth above Philippi. I do not refuse a more convenient way of reconciling these two statements; comp. Ord. Temp., p. 282, lin. 4 and 9, and the end of the page 281.[160]
[159] is read in BCD () Gfg Vulg. But A omits it.-ED.
[160] Bengel, J. A. (1860). Vol. 3: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (291-348). Edinburgh: T&T Clark.
Fuente: Gnomon of the New Testament
1Co 16:24
1Co 16:24
My love be with you all in Christ Jesus.-He assures them of the continuance of his love towards them. [Though he had much occasion to rebuke, and even threaten, he sends his love to all, even to those who caused division, who called themselves by the names of men, who had abetted the fornicator, and who had denied the resurrection. They had none of them sinned so far as to be out of reach of the love of God, and so he sends to them his love. His love would be the love of one who had them ever in his heart, his prayers, and his sympathy. This is a suitable conclusion to an epistle containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of them. Thus Paul himself is an example of that which he prescribes for others (verse 14). His affection goes out after, and rests upon, and remains with, all of them. It is well to note that the epistle begins and ends with Jesus Christ.]
Amen.-[So be it, may it be as has been asked, said, promised, or threatened. (Deu 27:15-26; 2Co 1:20). To render it more emphatic, it is sometimes repeated. (Num 5:22). Jesus begins many of his sayings with this word, which is then translated verily. This idiom is peculiar to him. The proper signification of it here is to confirm the words of this epistle and invoke the fulfillment of them.]
Fuente: Old and New Testaments Restoration Commentary
love: 1Co 16:14, 1Co 4:14, 1Co 4:15, 2Co 11:11, 2Co 12:15, Phi 1:8, Rev 3:19
Amen: 1Co 14:16, Mat 6:13, Mat 28:20
Fuente: The Treasury of Scripture Knowledge
My love be with you all in Christ Jesus. Amen. [The apostle closes with this thought, lest any should misconstrue his letter. Though it contained severe rebukes, it was dictated by love, and not by hatred.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
24. My Divine love be with you all in Christ Jesus.