Exegetical and Hermeneutical Commentary of 1 Corinthians 16:15
I beseech you, brethren, ye (know the house of Stephanas, that it is the firstfruits of Achaia, and [that] they have addicted themselves to the ministry of the saints,)
15. the house of Stephanas ] See note on ch. 1Co 1:16.
the firstfruits of Achaia ] Not necessarily the very first converts, but among the very first. See Rom 16:5. ‘Achaia’ is used by St Paul to denote the Peloponnesus, now called the Morea.
to the ministry of the saints ] Rather, to service for the saints. The context would imply that they had not confined themselves to ministering to the temporal necessities of the saints, but had given valuable assistance to St Paul in his spiritual ministrations. See next verse.
Fuente: The Cambridge Bible for Schools and Colleges
I beseech you, brethren – The construction here is somewhat involved, but the sense is plain. The words, I beseech you, in this verse, are evidently to be taken in connection with 1Co 16:16, I beseech you that ye submit yourselves unto such, etc. The design is to exhort them to pay proper deference to Stephanas, and to all who sustained the same rank and character; and the remainder of 1Co 16:15 is designed to state the reason why they should show respect and kindness to the household of Stephanas.
Ye know the house – You are acquainted with the household, or family. Probably a considerable portion, or all, of the family of Stephanas had been converted to the Christian faith.
Of Stephanas – See the note at 1Co 1:16. Paul there says that he had baptized his family. That it is the first-fruits of Achaia. They were the first converted to the Christian religion in Achaia; see the note at Rom 16:5. Respecting Achaia, see the note at Act 18:12.
That they have addicted themselves … – That they have devoted themselves to the service of Christians. That is, by aiding the ministry; by showing hospitality; by providing for their needs; by attending and aiding the apostles in their journeys, etc.
Fuente: Albert Barnes’ Notes on the Bible
1Co 16:15-18
Ye know the house of Stephanas, that it is the firstfruits of Achaia.
The house of Stephanas
I. Its happiness–united in–
1. Faith.
2. Hope.
3. Purpose.
II. Its true nobility–precedence of–
1. Heavenly birth.
2. Experience.
3. Rank.
4. Influence.
III. Its devoted service.
1. Love to the brethren.
2. Liberality of spirit.
3. Sincere attachment to the cause of Christ. (J. Lyth, D.D.)
The natural right of priority
We all feel interested in firstborn children, first forms of enterprise, firstfruits of our labour. Natural feeling gives all first things prominence. First things–
I. Are done with intense feeling, as we see in the youth beginning business, the man entering on a new undertaking. Men brace themselves up for first things, and having no experience as to what strength is required, often put too much into it. Happily life is full of these first things, especially early life, and they exert a most gracious influence on us.
II. Have a natural pre-eminence. The position and rights of the firstborn are an illustration of this. First things are felt to have a representative character. When a servant comes into a house the employers watch the first actions to see how they will frame. When a convert joins a Church the first forms in which Christian responsibility is met are closely scrutinised. Turning his mind back to their hopeful first things the apostle says to the Galatians, Ye did run well; who did hinder you?
III. Have promise for following things–as firstfruits have for harvest. A mans first work need not be his maximum standard, but it ought to be his minimum standard. A first result may tell of power, and power always holds the promise of what culture can make it. One convert made in a new sphere of labour holds the promise of a great ingathering.
IV. Keep a prominent place in the memory, e.g., our first school, first place of business, first love, first sickness, etc. (R. Tuck, B. A.)
That they have addicted themselves to the ministry of the saints.—
Ministering to the saints
I. A very needful work. Many of Gods children are poor, and need the necessaries of life; many are afflicted, and need sympathy; many are weak, and need taking by the hand (Gal 6:10).
II. A very honourable and beautiful work.
1. Angel-like (Heb 1:14).
2. Christ-like (Mat 20:28; Mat 25:40).
III. A work that may be exercised in many ways. Thus it is suited to all.
IV. A work that merits recognition on the part of the Church. Those so engaged should be–
1. Highly esteemed. They do much to elevate the tone of the Church; much to preserve it in peace and content; much to stimulate its zeal.
2. Encouraged. The work is trying. Those who encourage others often want much encouragement themselves.
3. Aided. This is probably what the apostle meant in verse 16. As they serve you, serve them.
V. A work very beneficial to the workers. They who water others shall themselves be watered. We grow rich by bestowing. A sure way of getting to heaven is to get others there. (W. E. Hurndall, M.A.)
That ye submit yourselves unto such.—
Submission due to the elders of the Church
I. Its obligation arises out of their–
1. Age.
2. Experience.
3. Services.
II. Its extent reaches as far as they act.
1. In conformity with the apostolic faith; and
2. Help forward its interests.
III. Its fruits.
1. Order.
2. Edification.
3. Unity. (J. Lyth, D.D.)
Service and honour
I. The vocation to spiritual ministry.
1. Its first condition is sincere personal adhesion to Christianity (verse 15).
2. Christian ministers are of the most various kinds. They vary with capacity, opportunity, necessity.
3. Such services involve co-operation. Some leading, others following, etc.
4. Ministering unto the saints is an especial form of acceptable service.
II. The honour and subjection due to those engaged in spiritual ministry.
1. Regard and gratitude. Paul here sets the example.
2. Help.
3. Submission. There are many who should be ready not only to work with, but to work under. (Prof. J. R. Thomson, M.A.)
Our duty to the truly useful
We should–
I. Cherish the highest respect for them. Stephanas was one of Pauls first converts in Achaia, and his family the only one Paul baptized in Corinth, He and his were addicted to the ministries of love. Fortunatus and Achaicus had supplied to Paul what the Corinthians had neglected. The truly useful are the only truly honourable. A man is to be honoured not because of his ancestry, his office, his wealth, but because of what he is morally, and what he does generously in the way of helping the race. The philanthropist is the true prince.
II. Heartily co-operate (verse 16).
1. Co-operate with useful men.
2. In your co-operation let them take the lead. They have proved themselves worthy of your co-operation. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Ye know the house of Stephanas] Ye know that Stephanas and his family have addicted them to the help of the followers of Christ; they have been the chief instruments of supporting the work of God in Achaia, of which work they themselves have been the first fruits. See Clarke on Ro 16:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of this Stephanas we read before, 1Co 1:16; his family was one of those few families which Paul baptized: he is here called
the first-fruits of Achaia, because (as it should seem) he was one of the first of all those who in that courtry received the gospel. He further saith of him, that he had given up himself
to the ministry of the saints, either in preaching the gospel, or (which is more probable) in the proper employment of a deacon, in relieving such amongst the saints (whether of that or other churches) as were in want.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. first-fruits of Achaiathefirst Achan converts (compare Ro16:5). The image is from the first-fruits offered to theLord (Le 23:10; compare 1Co15:20). The members of this family had been baptized by Paulhimself (1Co 1:16).
addicted themselves to theministry of the saintsTranslate, “Set themselves, (thatis, voluntarily) to minister unto the saints” (compare 2Co8:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I beseech you, brethren,…. Entreat or exhort you as brethren in the Lord; this entreaty or exhortation is to submission to fellow helpers and labourers of the ministry, more particularly expressed in the following verse, after the apostle has given a character of the household of Stephanas, who are principally intended, and which contains reasons and arguments why they should be submitted to; and which account stands in the following parenthesis,
ye know the house of Stephanas; a person of note at Corinth, whom the apostle had baptized, together with his family, 1Co 1:16. The Vulgate Latin version, and some copies, add, “and of Fortunatus and Achaicus”, persons mentioned along with Stephanas, in 1Co 1:17;
that it is the firstfruits of Achaia: this family was one of the first in the regions of Achaia, of which Corinth was the metropolis, that believed in Christ; these were some of the first instances of conversion, and who received the firstfruits of the Spirit in these parts, and by the grace of God had been enabled to persevere hitherto, and were worthy of respect: the same he says of Epaenetus, in Ro 16:5;
and that they have addicted themselves to the ministry of the saints; that is, either to minister to the wants of poor saints, whether out of their own substance, or the churches’ stock, being deacons, or to minister to the saints by preaching the Gospel; which good work they desired, willingly gave up themselves to, and cheerfully engaged in, and took the oversight and care of the flock, not by constraint, but willingly; not that they thrust themselves into an office, or came into it in an irregular way, but being called into it in an orderly manner by the church, and invested with it, they applied to the execution of it with great heartiness, diligence, and zeal, and so were very deserving of due respect, as next mentioned.
Fuente: John Gill’s Exposition of the Entire Bible
Ye know (). Koine form for second perfect indicative used as present of . Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1:16 and in 16:17. For see on 1Cor 15:20; 1Cor 15:23.
They have set themselves ( ). Remarkable statement worthy of attention today. This noble family appointed themselves to be ministers to the saints that needed it (the poor and needy). Personal work for Christ is still the only way to win the world for Christ, voluntary personal work. If all Christians did it!
Fuente: Robertson’s Word Pictures in the New Testament
Achaia. In a restricted sense, the northwest of Peloponnesus; but often used by the poets for the whole of Greece. Under the Romans Greece was divided into two provinces, Macedonia and Achaia; the former including Macedonia proper, with Illyricum, Epirus, and Thessaly, and the latter all that lay south of these. In this latter acceptation the word is uniformly employed in the New Testament.
Fuente: Vincent’s Word Studies in the New Testament
1) “I beseech you, brethren,” (parakelo de huma delphoi) “Now I beseech you (as) brothers,” Brotherly love was Paul’s motivating basis of appeal for kind treatment toward their returning messengers, Eph 4:32.
2) “Ye know the house of Step (oidate ten oikian Stephana) “Recognize ye, or you all recognize the household of Stephanas,” 1Co 1:15, a family wholly given to God is so unusual, yet desirable that they are known and respected by all in the church.
3) “That it is the firstfruits of Achaia,” (hoti estin aparche tes Achaias) “it, (the household) is a firstfruit of Achaia.” The firstfruit is considered of the sweetest, best quality, desirable.
4) “And that they have addicted themselves” (kai etaksan heautous) “They addicted or voluntarily appointed themselves responsibly.” They had surrendered wholly to the work of the church, as called of the Lord, Mar 8:34-38.
5) “To the ministry of the saints “ (eis diakomian tois hagiois) “Into the deacon-like labor of the saints.” These had physically entered into labors of charity to see that the necessities of life were provided for missionaries and the impoverished saints in Jerusalem, recognizing that the “laborer is worthy of his hire,” 1Co 9:11-14; 1Ti 5:17-18.
Fuente: Garner-Howes Baptist Commentary
15. Ye know the house of Stephanas We know, from daily experience, of what advantage it is, that those should have the highest authority, whom God has adorned with the most distinguished gifts. Accordingly, if we wish to secure the welfare of the Church, let us always take care that honor be conferred upon the good: let their counsels have the greatest weight; let others give way to them, and allow themselves to be governed by their prudence. This Paul does in this instance, when admonishing the Corinthians to show respect to the house of Stephanas. Some manuscripts add, and Fortunatus. (170) For God manifests himself to us when he shows us the gifts of his Spirit. Hence, if we would not appear to be despisers of God, let us voluntarily submit ourselves to those, on whom God has conferred superior gifts.
Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the first-fruits of Achaia, that is, that the household of Stephanas were the first that had embraced the gospel. Not indeed as though the first in order of time were in every case superior to the others, but where there is perseverance along with this, it is with good reason, that honor is conferred upon those, who have in a manner paved the way for the gospel by promptitude of faith. It must be observed, however, that he dignifies with this honorable title those, who had consecrated to believers their services and resources. For the same reason, he bestows commendation a little afterwards upon Fortunatus and Achaicus, that, in proportion to a man’s superiority of excellence, (171) he might be held so much the more in esteem, that he might be able to do the more good. Farther, in order that the Corinthians may be the more disposed to love them, he says, that what had been wanting on the part of their entire Church had been compensated for by their vicarious services.
(170) The Alex. and Copt. MSS. read — and Fortunatus. The Vulgate reads — Fortunatum et Achaicum ; in accordance with which the rendering in Wiclif (1380) is, Ye knowen the hous of stephart and of fortunati, and acacie. The Rheims version (1582) reads — You know the house of Ste-phanas and of Fortunatus. — Ed.
(171) “ Selon que chacun estoit plus homme de bien et vertueux;” — “In proportion as an individual was an honorable and virtuous man.”
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
1Co. 16:15.Postscript-like personal matters begin here. Achaia.This corrects the wrong reading in Rom. 16:5. Stephanas household.See 1Co. 1:16. What a family picture! Addicted to, etc. Stanley (apparently alone) thinks the Stephanas of 1Co. 16:17 the slave of this one, who had taken his masters name, by a not unusual custom; Fortunatus and Achaicus being his fellow-slaves.
1Co. 16:17.No blame to the Corinthians in lacking on your part; they could not, so far away and without opportunity to visit Paul, do what these had done, viz. 1Co. 16:18 (Php. 2:30; Php. 4:10 sqq.).
1Co. 16:19. Church in house.Cf. 1Co. 1:2; 1Co. 16:1; Rom. 16:5. See other cases, Col. 4:15; Phm. 1:2. Observe salute you much. They had lived in Corinth (Act. 18:2); but are at Ephesus by Act. 19:26.
1Co. 16:20. A holy kiss.Rom. 16:16; 2Co. 13:12; 1Th. 5:26. The common form of affectionate Eastern salutation, transferred to the forms of the Christian society, and hence the epithet of holy. The practice continued in Christian assemblies chiefly at the celebration of the Eucharist. The Apostolical Constitutions and the Canons of Laodicea enjoin that before the Communion the clergy are to kiss the bishop, the men amongst the laity each other, and so the women. On Good Friday it was omitted, in commemoration of the kiss of Judas. It is still continued in the Coptic Church. Every member of the congregation there kisses and is kissed by the priest. In the Western Church it was finally laid aside in the thirteenth century. (Stanley.)
1Co. 16:21.The authenticating autograph, 1Co. 16:21-24. So 2Th. 3:17. What shall it be? What shall he write? What is worthy of his own hand, after all this dictating to an amanuensis? If any man, etc. (1Co. 16:22). Note the, shorter reading and punctuation. Maran atha.Syriac, so-called. The Lord has? or will? come. Cometh, best. Very recently M. Halvy divides it Marana tha, and translates Our Lord, come! And in this is supported by (the Syrian) Archbishop David, of Damascus (Expos., 1889, p. 240). Quite a separate word from the word Anathema, N.B. His grace; my love.
HOMILETIC ANALYSIS.1Co. 16:15-24
Friends and Foes.
I. Friends
1. Even in Ephesus, and because in Ephesus, where there are many adversaries. A day came when Paul, like his Master before His judge, stood friendless, when no man stood by him, not a Christian in all Rome daring to show himself as a friend of Paul in court that day (2Ti. 4:10). Yet he was not forsaken: The Lord stood by me, and strengthened and delivered. That is the supreme strength and support of a Christian man. But next to that is the refreshing of spirit when, to a hard-worked toiler in a dangerous post in Ephesus, some Stephanas or Fortunatus or Achaicus comes, bringing letters and tidings and supplies. Others brought ill news and disquieting (1Co. 1:11, where, however, see note). Pauls Master is careful that His servant shall not have all disquiet; these bring supplies. It is good to see a loyal Corinthian face again! [See another instance of Gods loving consideration, by way of alleviation and compensation (Php. 2:27), lest I should have sorrow upon sorrow.] What worker for Christ does not recall many such instances, where the coming of friends has been as cold water to a thirsty soul, or as a draught from a brook by the wayside (Psa. 110:7); a supply and comfort which was only typical of many another up-springing well of comfort in a very desert of isolated experience or labour. The highest service that friendship can be made to render, next to that of leading a soul to seek the Highest Friendship of all.
2. A new brotherhood is springing up.Greetings fly across the gean between Ephesus and Corinth. There are Churches in Asia who join hands across the water with a Church in Corinth. Aquila and Priscilla have a Church in their house [as afterward they had in Rome (1Co. 16:5)], which greets Corinth. Paul greets Corinth,Corinth and not merely the party of Paul. Corinthian is to greet Corinthian with a holy kiss, though one may be a rich man and the other a slave. A new love has been born into the world, which forgets that Aquila is a Pontian Jew and Apollos an Alexandrian Greek, and that Stephanas and his friends are Corinthians. See how these Christians love another! See how this Paul loves the Timothy who is his son in the faith. See how he loves this Stephanas and his household. They were his firstfruits; in them he first tasted the joy of harvest in the field of Achaia. Christian and Christian, minister and convert, are the closest kin.
3. This new brotherhood is an organised thing.The friends, the brethren, form themselves into Churches, in a house, in Asia. Of such units of construction The Church is being built up; and each unit in its essential feature is a miniature of the Whole; it is a Church as really as is the whole. Precedence and sequence are beginning to show, as in all human social life. Some are to submit to others, but it is only for their worths sake and their works sake. And their precedence is in service. Beyond most they set themselves to minister to the saints (R.V.). [Whosoever would be chief among you, let him be your servant (Mat. 20:27).] In the Church there should never have been office or precedence which did not mean serviceableness to the welfare of the whole; there should never have been an official whose honour was not rooted in this: He helpeth with us, and laboureth. There should have been no fainants amongst the Churchs exalted names. Working helpers should be acknowledged, and if needful submitted to. And in the long-run recognition and deference do come naturally to worth and work.
II. Foes.There is but one foe: he who does not love the Lord Jesus Christ. Not love Him? Think slowly over His Name and full style: JesusLordChrist. Why in His very name Jew, Gentile, Man, have their share and place. Not love Him? The embodiment of all moral Beauty, Truth, Goodness; the True, the Beautiful, the Good, after which the philosophers sought, and of whose interrelations they disputed in endless discussionthey meet in Him; the simplest Christian is no seeker merely, he has Heureka! in his mouth, since he got to know the Lord Jesus Christ! Not love Him? Who has loved us to the death; Who for our sakes became poor with a Great Renunciation which is, according to any human standard, by any human calculus, quite an incommensurable quantity. Not love Him? What is the matter with the heart that does not love Him? Is it blind, or deaf, or dead? Can it not see, or know, or love Him? The unloving heart perhaps admires, and says, or sings, or writes, fine words about the Teacher of Nazareth; it may gather up its skirts, with a shrinking that is a reminder from former days of a real faith, or which is only an sthetic shrinking from bad form, when some daring, outspoken man calls Jesus plainly accursed, (1Co. 12:3); but Paul has no softer, lesser word for the loveless heart itself. Not love Him? Anathema the loveless one! That seems unjust? You cannot command love? Certainly; but it can be awakened or suppressed, cultivated or killed, by the man himself. He will cultivate or let it die, as toward Christ, according to the whole moral attitude he takes up. Mere indifference to Christ reveals an inner world of moral alienation, and at least a possibility of the very fiercest aversion. Between the man, almost demoniac, who screams, Jesus is Anathema! Jesus is Anathema! and the man who perhaps would shrink from saying it outright, but who really feels no interest in, and cares nothing for, Christ, the difference is rather one of possibility, of opportunity, of occasion, of provocation. Press Christ and His claims upon the merely indifferent man, and you either lead to submission, trust, love, or you provoke anger at yourself, and dislike, antagonism, hatred to Him. There is no being neutral in the presence of Christ and His claim. For judgment he is come into this world; He is the test of character, the Revealer of hearts, making a swift, sharp discrimination between friends and foes (Joh. 9:39). There is no trace of a permission to put mere sincerity in the place of correct faith, of separating a mans religion from a correct theology on this topic. No man can help taking sides for or against Him; for better or for worse no man can remain the man he was before, after once being really, clearly, intelligently confronted with Christ. To say nothing of His personal character; He makesas is often urged by Christian controversialistssuch claims for Himself; He assumes, as with perfect, simple right, such a position in regard both to God and men; He makes such assertions about Himself as are tanta mount to a claim to be, and to be honoured and accepted as, Divine in the highest, the exact, sense. Presuming His sanity, He leaves no alternative: either He is a blasphemer, and justly Anathema, or Divine and at once and forthwith to be honoured even as men honour the Father. He that is not with Me is against Me. Not to be His friend is to be a foe, and necessarily under the ban. And He cometh!
III. Pauls outburst of feeling.These last verses (chap. 16) have been, as it were, gradually subsiding from the often highly wrought interest and feeling of the body of the letter. The thought and tone have accompanied each other, as with the settling of a bird alighting, not suddenly, but in a series of gentle curves, each of which, though rising, ends at a level a little lower than it began, till one expects a quiet gliding in the last to the level ground. But instead there is this sudden dash upward; a volcanic, eruptive outburst of feeling. Let all be in charity, Paul had just said (1Co. 16:14). What then is this? It is the Intolerance of Love. [Often pointed out that the Apostle of love, John, when a young man, was Boanerges, who would have called down fire upon the Samaritan village that would give no hospitality to Christ (Luk. 9:54); and that the Boanerges temper is not extinct in the old man of ripest love and piety (1Jn. 4:3; 2Jn. 1:10). In each case it is to be observed how with John, as with Paul, it is the very intensity of conviction, and of devotion to Christ, which called out the fiery denunciation.] A man cannot be a lukewarm enemy, nor a lukewarm friend, of Jesus Christ. It is the Intolerance of the Gospel [title of a good sermon by A. Vinet], and throws much light upon the difficult question of the imprecatory psalms. At least it cannot be said without much qualification that they are wholly of an Old Testament spirit, in strong antithesis to that of the New. [Look, e.g., at 2Ti. 4:14, Lord reward him according to his deeds! (N.B. reading); Gal. 5:10, Shall bear his burden; 1Co. 5:12, Circumcision? I would there were an excision; a clean excision of these men from the body of Christ; hear Stephen denounce the Sanhedrin (Act. 7:51-52), or Paul Bar-jesus (Act. 13:10-11); hear Christ Himself denounce the Pharisees, Fill ye up the measure of your fathers! (Mat. 23:32); hear John, I do not say that he shall pray for it,as though he had been brought into such a perfect accord with Gods own abhorrence of sin, such a perfect acceptance of the righteousness of the heaviest judgment of God upon it, that he anticipates the day when the saved and the heavenly host shall together stand in holy aloofness from the condemned Harlot-evil of the universe, and, over the very judgments of God, shall solemnly sing an exultant Alleluia! (Rev. 19:1-5).] The New Testament cannot tolerate indifference to Christ or the Truth. No Christian man can leave it an open question whether his Master be Jesus of Nazareth or Our Lord Jesus Christ. It is no question of exactly agreeing about the doctrinal phraseology of a creed; but of a love to the personal Christ, which has sometimes co-existed with an imperfect creed about Him. [E.g. Dr. Adam Clarke denied the eternity a parte ante of His Sonship.] It is not the intellectual rightness of the man which is in issue, but the moral state of the mans heart. The Godhead of Christ is a test question indeed, as men must apply tests; the moral attitude toward Christ, be He what He may, is the deeper thing which stirs Pauls heart. He may not accept, or totidem verbis repeat, my Christology; but does he love my Christ? If not, let him be Anathema. If we are not so outspoken, or so confident in our condemnation, we should inquire whether our devotion to Christ is less intense; whether our convictions are as deep as Pauls; whether truth is of as much certainty and importance to us. Loyalty to Christ may sometimes need to override all considerations of conventional courtesy and charity and liberality. (See also Separate Homily under 1Co. 16:22.)
The Benediction.
The bird does alight, and very quietly! The outburst of 1Co. 16:22 is quite compatible with a perfect peace and self-control within Pauls soul. He passes as easily from it to these words of tender farewell, as he did from the Resurrection to the Collection (above). His grace, my first and greatest wish for you at Corinth. My love, less, but not less real, with you also; and I wish it not with the mere good feeling of a benevolent heart; I wish it in Christ Jesus Pauls heart is full of Christs heart; to him to live, and so to greet his Churches, is Christ.
SEPARATE HOMILIES
1Co. 16:22, connected with 2Co. 1:20; 2Co. 8:9; 2Co. 9:15, may be made the occasion of a sermon on Undesigned Illustrations of To me to live is Christ.
I. (2Co. 1:20.) Paul had not kept to the route announced in the First Epistleto Macedonia vi Corinth. He had gone by the direct, shorter road, vi Troas. The factious party seized upon this change of route. Said they to the loyal ones: See this Paul of yours! What dependence on his word? He promises and fails; says he will come and does not. Others, with more malice: He wrote a very bold letter, and was going to follow it up with a visit; but your valorous apostle dares not come to Corinth. This chapter very largely his indignant protest, his defence of his character and conduct. He appeals to his conscience whether all his conduct amongst them was not in simplicity and godly sincerity. He calls the True God to witness that he was never amongst them a Yes and No man, saying and unsaying in a breath, affirming one day, the next denying what he had affirmed, wavering in his own mind between Yea and Nay. If he had changed his plan, it was for good and sufficient reasons. But this vindicating of himself was uncongenial work. To him to live was not Paul, but Christ. His character as a man is to him only a matter of importance as it affected his character as a preacher of Christs Gospel. Every word in his preaching was Yea. He was no man to preach doubts or hints of doubt, or to give to his readers opinions crudely formed or loosely held. And then his thought by instinct rises to and rests in his Lord, the same yesterday, to-day, and for ever; Himself the great Promise and the great Ratification of all promises besides. This grand outburst in the midst of all this personal vindication, is a digression, a parenthesis; but he cannot help putting it in. Self-vindication is irksome. Christ exaltation is ever welcome. A word of it relieves him before he resumes the personal talk. To him to live is Christ.
II. (2Co. 8:9.) Paul puts the Corinthians on their mettle, and tries to shame them into diligence. He has been telling all the Churches, up and down: Achaia was ready a year ago. With their zeal he has been calling out the zeal and generosity of many. He begs that they will not shame his boasting when the Macedonian (and other) delegates come with him to Corinth. Macedonia is a model to them, giving even beyond their power. Surely Corinth will not be behindhand. And with appeals to such motives many would have stopped. Not so this man; to him to live is Christ, and to him the motive to plead is, Ye know the grace, etc. In the next verse he is back again to the Fund. But the parenthetic insertion is significant as to this mans habit of heart. He gladly escapes away from the Fund and laggard Church benevolence into a world of everlasting, world-concerning truth, and to his best-loved themehis Lord who became a beggar to make him eternally rich.
III. (2Co. 9:15.) With startling abruptness he breaks out: Thanks be unto God, etc. The chapter has been full of small details about the Fund, and his plans, and the movements of Titus. What has this outburst to do with the collection? Nothing. Everything. He sits dictating his letter. In the pauses, whilst the writer is doing his part, Pauls mind goes off upon a well-known path. Every thought of this benevolence of saints to saints is pregnant to him with suggestion of a greater benevolence. He cannot think of these gifts of Church to Church without his thoughts flying off to the ever-welcome topic, Gods Gift to sinners. There is bounty! There is the root and the rule of all kindness between Christian and Christian! And as the amanuensis is finishing the last words dictated, his friend and teacher breaks out, Thanks be to God for, etc. For twenty years he had been studying Christ from all sides: the love that did not spare even Him; the grace of the Son which resigned such native dignity and glory; the misery, here and hereafter, of an unredeemed world; the eternally growing blessing flowing from the work of Christ. The twenty years of pondering express their result in one word; they are condensed into this irrelevant, parenthetic cry: Unspeakable! Unspeakable! Gods unspeakable Gift! Thank God for Christ!
IV. (Here 1Co. 16:22.) He is in Ephesus, getting his letter off. He takes pen in hand to add the authenticating autograph sentence. Usually it is a benediction. In this letter all sorts of topics have been discussed: the resurrection and the collection, the Lords Supper and the womens hair,grand themes of eternal importance, and mere regulations no longer concerning men except in the underlying principles of which they are particular, passing embodiments. And now the letter is finished. What shall he add with his own hand? What he does add is: If any man Anathema! There is apparently nothing to suggest it. But Christ never needs suggesting to Paul. To him to live is Christ. Within him is a heart of burning love for Christ. The fire breaks out here with eruptive force, but it is always burning. He loves Christ. Who would not? Not love Christ! Not love the Christ he loves! Accursed be the man who does not love my Christ! It is the intolerance of devoted love. This spontaneous, irrelevant, fierce exclamation is consummate proof that this man, Paul, has only one love, one thought, one object in life. To him to live is Christ, CHRIST, CHRIST!H. J. F. From article in Homiletical Magazine, Jan. 1883 (condensed).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(15) The house of Stephanas.The Apostle here reminds the Corinthians that the devotion of teachers, and all who serve in the gospel ministry, ought to be rewarded with a return of sympathy and devotion on the part of those whom they serve. There is in the original a characteristic play upon words here which can scarcely be rendered adequately in the English: Ye know the house of Stephanas, that they have ordered themselves to the ministry of the saints, now I exhort you, order yourselves to be subject to them. Stephanas (1Co. 16:1-16), Fortunatus, and Achaicus had come from Corinth to Ephesus, probably with the letter from the Corinthians (1Co. 8:1), and their presence had cheered the Apostle. They, faithful amid the faithless, had made up for the want of zeal and love on the part of so many of the Corinthians. The Corinthians might think that these men had told St. Paul much of the evil state of Corinth, and he, therefore, carefully commends them to their consideration as having refreshed, not only his spirit, but theirs also. They had come on behalf of the whole Church there, not enemies to bear tales, but well-wishing friends to obtain apostolic help and counsel for all. The Apostle did not send his reply back by the same messengers, but by Titus instead, as probably their return to Corinth would have stirred up a good deal of controversy and ill feeling as to what account they had given him verbally of the various parties and their conduct in Corinth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
d. Paul intercedes with Corinthians in behalf of mutual friends, 1Co 16:15-18 .
15. House of Stephanas Mentioned in 1Co 1:16 as among the few baptized by Paul himself.
Firstfruits See note on 1Co 15:23.
Ministry of the saints Hospitalities and benefactions to poorer Christians, especially to the apostles and preachers.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now I beseech you, brethren (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister to the saints), that you also be in subjection to such, and to every one who helps in the work and labours.’
‘Brethren (brothers and sisters).’ His constant reference throughout the letter to the fact that they are his brothers, even when dealing with them most sternly, expresses his hope for them that they are truly in Christ, that they truly love the Lord (1Co 16:22). He does not easily write them off. He feels that all they now need is good leadership and guidance.
He commends to the Corinthians those who truly ‘help in the work’ and labour, those who already follow the injunction in 1Co 15:58, and especially draws attention to Stephanas, who had come to him with others, bringing the questions from them. The description is probably in deliberate contrast with those who are so spiritual that all they can do is speak in tongues excessively. Here is one who sets himself to minister, to work and to labour in Christ. We can almost certainly assume from Paul’s words that Stephanas was a prominent, trustworthy and reliable leader in the church.
So he especially commends to them Stephanas, who was one of his early converts and was, along with his household, the Lord’s firstfruits in Achaia, initial converts for whom thanks could be given to God, along with all who are like-minded. He has shown his quality by setting himself to minister to God’s people in Corinth, along with others of his household. Here at least was one sure place to which they could look for the truth and for guidance, a solid rock of truth.
‘Be in subjection to such.’ That is, with a willing subjection because of their worthiness. They may choose to whom they will be in subjection, therefore let them choose such worthy people as these (compare Eph 5:21; 1Th 5:12-13).
Fuente: Commentary Series on the Bible by Peter Pett
1Co 16:15-16. I beseech you, brethren, &c. Dr. Heylin renders these verses thus: Ye know that the family of Stephanas is, &c.I beseech you then, my brethren, 1Co 16:16 that you pay all deference to them, and all others who like them assist us in our labours. Dr. Doddridge reads, I beseech you, brethren, as ye know the household of Stephanas, that it is the first-fruits of Achaia, and as they have set themselves to ministering to the saints, 1Co 16:16 that you subject yourselves to such, and to every associate in that work and labour. The 15th verse seems to imply, that it was the generous care of the whole family to assist their fellow-christians; so that there was not a member of it which did not do its part.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 16:15-18 . Commendation of the three Corinthian delegates who had brought to the apostle the letter of the church; first of all (1Co 16:15 f.) and chiefly, of Stephanas (1Co 1:16 ) and his house. The special expression which Paul gives (1Co 16:16 ) to the commendation of Stephanas must have been grounded in some antagonism unknown to us, which the man had to lament in his work for the churc.
] The question is, Whether the exhortation itself begins at once with (so that the latter would be imperative ), or only with , so that would be indicative , and the passage ending with would put forward the motive in the first place? The latter is the ordinary view and the only correct one, for as an imperative form (instead of ) cannot be pointed out (in opposition to Erasmus, Wolf, Heydenreich); on the supposition of its being imperative , would require to be taken as in 1Th 5:12 (“ut jubeat agnosci bene meritos,” Erasmus); on the view of its being indicative , it is the simple know . The construction is the ordinary attraction , and is an auxiliary thought which interrupts the construction (comp. Dissen, ad Dem. de Cor. p. 34 b ).
.] i.e. the first family which had accepted Christianity in Achaia; the holy first-fruits of the land, in so far as it was destined to become, and was in process of becoming, Christian . Comp. Rom 15:6 .
] The plural , on account of the collective . They have set themselves (voluntarily devoted themselves and placed themselves at the post) for the service of the saints . Instances of in this sense may be seen in Wetstein and Kypke, II. p. 234. Comp. Plato, Rep . p. 371 C: , Xen. Ages . ii. 25, Mem. ii. 1. 11. Beza denies the emphasis of , unwarrantably, but in the interest of the “vocatio legitima.” [109] We have no more precise knowledge of the historical circumstances here pointed to. Perhaps Stephanas devoted himself also especially to journeys, embassies, execution of special commissions, and the like; his wife, to the care of the poor and sic.
is an appropriating dative to . See, already, Raphel, Xenoph. in loc. ; Bernhardy, p. 88. By are meant the Christians , as in 1Co 16:1 ; not, however, the mother church at Jerusalem (Hofmann). A reference to prosecuting the collection (in connection with which people had, it is supposed, been refractory towards Stephanas) lies wholly remote from the word.
] You too . The finds its reference, according to the context, in what goes before: . . . . . Wetstein is right, therefore, in saying: “illi vobis ministrant; aequum est, ut vos illis vicissim honorem exhibeatis” (rather: obsequamini ).
.] namely, to their proposals, exhortations, etc. Ewald and Ritschl regard Stephanas as one of the overseers of the church; a relation which, however, would have required a more precise and definite designation than the general and qualitative . See, besides, on 1Co 1:17 .
] to those who are so affected , indicates, in a generalizing way, the category to which Stephanas and his house belong. This generalization, by which the injunction of obedience towards the concrete persons comes out in a less strict and immediate form, but in which it is still implied, is a delicacy of expressio.
.] The reference of the is given by the context from ; hence: who works with them , i.e. in fellowship with them , which presupposes harmony in the spirit and purport of the work. Comp. Chrysostom. While Rckert leaves us our choice between three supplements contrary to the context: (1Co 4:9 ), (so Erasmus), and (2Co 1:24 ), Hofmann adds a fourth arbitrary supplement: helpful to increase the kingdom of God . This design is of course taken for granted of itself, but does not explain the .
] and takes pains (therein), gives himself trouble about it. Comp. 1Co 15:10 , 1Co 4:12 ; Gal 4:11 ; Rom 16:6 .
[109] Which does not fall to be considered here, since there is no mention of entrance upon an ecclesiastical office.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
Ver. 15. To the ministry of saints ] To serve them in collecting and distributing alms to the nessissitous.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 18 .] Recommendation of the family of Stephanas to their honourable regard: and bg occasion, expression of his own joy at the presence of Stephanas and his companions .
Fuente: Henry Alford’s Greek Testament
15 .] Some expositors (Erasm., Wolf, al.) take as imperative , and regard it as the command: but the imperative use of for ) seems to be without example. We must therefore understand it as indicative, and the construction is the well-known attraction, (Meyer).
] See Rom 16:5 ; the first Achan, converts .
, plur., referring to the noun of number, . This family were among the few baptized by Paul , see ch. 1Co 1:16 .
] So Demosth. de falsa legat.: , Wetst.: where see other examples. The is not without meaning they voluntarily devoted their services.
. ] to service for the saints : in what way, does not appear: but perhaps, from the fact of Stephanas being at that time in Ephesus, for journeys and missions.
Fuente: Henry Alford’s Greek Testament
1Co 16:15-16 urge particular instances of the above . The clause of 1Co 16:16 is complementary to (see note on 1Co 1:10 ), and is suspended to make room for the explanatory : “you know that the household of Stephanas is the first-fruit of Achaia, and that they set themselves for ministering to the saints”. . . ., acc [2679] by attraction to , according to the well-known Gr [2680] usage with vbs. of this class (Wr [2681] , p. 781). There were earlier individual converts in Achaia (see Act 17:34 ), but with this family the Gospel took root in the province and the earnest appeared of the subsequent ingathering: cf. Rom 16:5 ; also 1Co 1:16 above, and note. The St. family must have been of independent means; for ( they arrayed or appointed themselves made this their business) implies a systematic laying out of themselves for service, such as is possible only to those free to dispose, as they choose, of their persons and their time; see this idiom in Plato, Rep ., ii., 371C. “The saints” can hardly be the Jerus. saints of 1Co 16:1 , since is quite general, and the last words of 1Co 16:16 imply manifold Christian labour; the present commission of St. to Eph. is an instance of “service to the saints”. P. “exhorts” his “brethren that you also (in return for their service to you) submit yourselves to such as these ( . , referring to the interpolated . . .), and to every one that shares in the work and labours”. These persons did not constitute a body of Church officers; we find no traces as yet of an official order in the church of Cor [2682] : the Ap. enjoins spontaneous submission to the direction of those able and disposed to lead in good works. The prp [2683] in – refers not to St. specifically, still less to P., but generally to co-operative labour in the Church, while implies labour carried to the point of toil or suffering (see note on , 1Co 3:8 ; also 1Co 15:58 ). Loyal and hard work in the cause of Christ earns willing respect and deference in the Church: cf. 1Th 5:12 f.
[2679] accusative case.
[2680] Greek, or Grotius’ Annotationes in N.T.
[2681]
[2682] Corinth, Corinthian or Corinthians.
[2683] preposition.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 16:15-18
15Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), 16that you also be in subjection to such men and to everyone who helps in the work and labors. 17I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. 18For they have refreshed my spirit and yours. Therefore acknowledge such men.
1Co 16:15 “I urge you” This goes with 1Co 16:16. Paul has inserted a parenthetical thought about the household of Stephanas.
“brethren” The NRSV has “brothers and sisters,” which is Paul’s intent to address the entire church. Paul uses this word in his letters to introduce a new subject or a development of his presentation.
“the household of Stephanas” These early converts (i.e., first fruits) were apparently leaders in the local church. Paul mentions other early believers in Act 17:34.
The concept of “households” converting all at once when the head of the family converts (cf. Cornelius, Act 11:14-17; Lydia, Act 16:14-15; Philippian jailer, Act 16:31-33) is often difficult for evangelicals who emphasize individual conversions. Yet the culture is crucial in understanding not only how family faith works, but also tribal faith. God is not limited to or unduly impressed by modern western individualism! This is so painful for our parochial thinking and dogmatism.
The concept of “household” conversions is used by denominations to affirm infant baptism. Usually Israel’s circumcision rites are also noted as incorporating eight-day old children into the family of Israel. Probably biblically the beginning must be viewed from the end. True faith grows, repents, believes, obeys, and perseveres. True faith is seen by its fruits, not only its initiating rites (cf. 1Co 16:16 b and James and 1 John).
“they devoted themselves for ministry” This is a very interesting phrase. The term “devoted” is tass, which usually means “to appoint.” Faith, true faith, sees its purpose in service! To understand the gospel demands a willingness to give ourselves away in service for others as Jesus gave Himself away for us (cf. 1Jn 3:16). This is the normal development of faith, not the exceptional. As the factions (i.e., Corinthian elite) pursued self-interest, self-promotion, self-direction, true faith pursues love (cf. 1Co 14:4; 1Co 16:14). Believers are saved and gifted for the Great Commission (cf. Mat 28:19-20; Luk 24:47; Act 1:8) and the common good of the body of Christ, the church (cf. 1Co 12:7).
Stephanas and his household decided to use their resources for the kingdom. If Stephanas was a wealthy member of the elite social class then his actions modeled Paul’s teachings. He became the model for other wealthy elite members of the church (cf. Bruce W. Winter, After Paul Left Corinth, pp. 184-205). See Special Topic at 1Co 4:1.
“ministry” See SPECIAL TOPIC: SERVANT LEADERSHIP at 1Co 4:1.
“saints” See SPECIAL TOPIC: SAINTS at 1Co 1:2.
1Co 16:16 “that you also be in subjection to such men” This is a present passive subjunctive. “Subjection” (hupotass) is a military term for aligning oneself within a chain of command. In Paul’s letters to the Corinthians it is used of
1. the spirits of prophets in subject to prophets, 1Co 14:32
2. all things subject to Jesus, 1Co 15:27
3. Jesus subject to the Father, 1Co 15:28
4. believers subject to godly leaders, 1Co 16:16
There may be a word play between leaders “devoted themselves to service” (from tass) and “believers submitting themselves (hupo plus tass) to the godly leaders” (cf. 2Co 9:12-13). See Special Topic: Submission at 2Co 9:13.
This church had problems in the area of the proper treatment and respect of its true leaders (cf. 1Co 16:18; 1Th 5:12; Heb 13:17). Clement of Rome’s letter, written to this same church 40 years later, shows that they still had the same problem.
1Co 16:17 “Stephanas and Fortunatus and Achaicus” Some have asserted that the last two names, of whom we hear nothing else in the NT, were members of Stephanas’ family. Some assert that they were all three slaves, but this cannot be substantiated. They seem to have brought the letter from the Corinthian church to Paul. Paul had received some information about the church from Chloe’s people. Clement of Rome wrote to Corinth about 40 years later and he mentions a presbyter named Fortunatus.
“they have supplied what was lacking on your part” This phrase sounds negative in English, but it is not meant that way. Their report brought Paul news from this church which he loved, even with all of its problems (cf. 1Co 16:24). They functioned as the churches’ representatives to Paul. Exactly what they did for Paul, besides bring him joy (cf. 1Co 16:18) with their presence, is uncertain.
1Co 16:18 “my spirit and yours” It is obvious from the context Paul is using “spirit” as a way of referring to himself (cf. 1Co 2:11; 1Co 5:4; 2Co 2:13; 2Co 7:13; Rom 1:9; Rom 8:16; Php 4:23).
NASB, NKJV “acknowledge such men”
NRSV”So give recognition to such persons”
TEV”Such men as these deserve notice”
NJB”you should appreciate people like them”
This is a present active imperative of “ginsk” in the sense of acknowledge (cf. 2Co 3:2) or to know so as to accept (cf. 1Co 8:3).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
beseech. Greek. parakaleo. See “desired”, 1Co 16:12.
know. App-132.
Stephanas. See 1Co 1:16.
firstfruits. Greek. aparche. See Rom 8:23; Rom 16:5.
have. Omit.
addicted = set. Greek. tasso. See Act 13:48.
to = for, as in 1Co 16:1.
ministry = service. App-190.
of = to.
Fuente: Companion Bible Notes, Appendices and Graphics
15-18.] Recommendation of the family of Stephanas to their honourable regard: and bg occasion, expression of his own joy at the presence of Stephanas and his companions.
Fuente: The Greek Testament
1Co 16:15. , to the saints) The Dative is governed by , ministry. To the saints of Israel, for they were the first fruits of Achaia.-, themselves) spontaneously [These were the very persons, who had come from Corinth to Paul, 1Co 16:17.-V. g.] The more voluntary the service in difficult circumstances, the more agreeable and praiseworthy. 2Co 8:16-17; Isa 6:8.
Fuente: Gnomon of the New Testament
1Co 16:15
1Co 16:15
Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits-The house of Stephanas was among the first who became Christians in Achaia. They were among the few baptized by the hands of Paul, probably before Silas and Timothy reached Corinth.
of Achaia,-[Originally Achaia was a state of Greece situated in the northern part of the Peloponnesus, and comprehended Corinth and its isthmus. After Greece had been conquered by the Romans, the emperor Augustus Caesar divided the country, with the adjacent regions into two regions, Macedonia and Achaia. The latter comprehended the whole of the Peloponnesus, with continental Greece south of Illyricum, Epirus, and Thessaly. Corinth was the capital, and was the residence of the proconsul by whom the province was ruled. It is in the second or comprehensive sense that the word Achaia is used in the New Testament. (Act 18:12; Act 18:27; Act 19:21; Rom 15:26; 2Co 1:1; 2Co 9:2; 1Th 1:7-8).]
and that they have set themselves to minister unto the saints),-They gave themselves to ministering to the poor, afflicted saints, and helping those who preached the gospel.
Fuente: Old and New Testaments Restoration Commentary
the house: 1Co 16:17, 1Co 1:16
the firstfruits: Rom 16:5, Rev 14:4
to the: Act 9:36-41, Rom 12:13, Rom 15:25, Rom 16:2, 2Co 8:4, 2Co 9:1, 2Co 9:12-15, 1Ti 5:10, Phm 1:7, Heb 6:10, 1Pe 4:10
Reciprocal: Act 13:48 – ordained Act 18:12 – Achaia Rom 15:26 – the poor 1Co 6:1 – the saints 2Co 1:1 – Achaia 2Co 9:2 – that 2Co 11:10 – the regions 1Ti 3:13 – used 1Ti 4:15 – give
Fuente: The Treasury of Scripture Knowledge
1Co 16:15. Achaia is another name for Greece, the country in which Corinth was located. The baptism of Stephanas and his household is recorded in Chapter 1:16. (See the notes on Rom 16:5.) Addicted themselves to the ministry of the saints denotes they were devoted to the service in behalf of the saints or disciples.
Fuente: Combined Bible Commentary
1Co 16:15. Now, I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia)the earliest Achaean converts. In Rom 16:5 this, according to the received text, is said of Epnetus; but the reading there is wrong: it should there be the first-fruits of Asia unto Christ, that is, of Roman or Proconsular Asia. Achaia was the name of Southern Greece, whose capital, Corinth, is doubtless meant here, though the province only is named,and that they have set themselves to minister to the saintsmade it their special care (see Luk 8:3; Rom 12:7). The reference here is not to the collection, but to such services as were within their own sphere.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The honourable mention which St. Paul makes of Stephanas, and his house; they were the first fruits of Achaia, that is, the first three converted to Christianity. It is a great honour to be in Christ before others: happy they that come in at the call of Christ, even at the last hour; but thrice happy those that come in at the first, who are the first-ripe fruits unto God.
Observe, 2. What good proof and evidence Stephanas gave of the sincerity of his early conversion: He addicted himself to the ministry of the saints; that is, he was very forward to assist the poor saints with his estate and labour. There is no better evidence of our interest in Christ than an entire affection and operative compassion towards all our fellow-members in Christ, for grace’s sake.
Observe, 3. The great deference and regard, the special respect and honour, which was due, and is here commanded to be paid, to Stephanas, for his ministering to the poor saints that were in want: Submit yourselves unto such: that is, give reverence and honour to them, and to all such as are like unto them, who laboured with the apostle in the furthering of the gospel.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 16:15-16. Ye know the house, or family, of Stephanas, that it is the first-fruits of Achaia That he and they were the first converts in that province; and that they have addicted themselves According to the rank in which Providence has placed them, and the abilities which God hath given them; to the ministry of the saints To the supplying of their temporal and spiritual wants, both in promoting the progress of the gospel, and succouring the afflicted. That ye also In your turn; submit yourselves to the admonitions of such; so repaying their free service. And to every one that helpeth with us, and laboureth That labours in the gospel, either with or without a fellow-labourer.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 15, 16. I beseech you, brethren: Ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints. 16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
The most natural construction is not to make 1Co 16:16 the object of : I exhort you to submit yourselves, but to take this verb in the absolute sense: I have an exhortation to address to you. The of 1Co 16:16 will specify the contents of this exhortation. In the interval there is indicated the motive which justifies this request: Ye know…For the , that, comp. 1Co 1:4-5. Stephanas and his house had been, according to 1Co 1:16, baptized by Paul himself; which seems to prove that their conversion took place before the arrival of Silas and Timothy at Corinth; the fact agrees with the title first-fruits of Achaia, which is given them here.
On this ground alone they are worthy of respect; but they possess another: namely, the earnestness with which they have devoted themselves to the service of the Church. There is nothing here to indicate an ecclesiastical office strictly so called. The phrase: , frequent in classic Greek, rather denotes a voluntary consecration. The reference doubtless is to their readiness to care for the poor and the sick and the afflicted; to charge themselves with the business of the Church, deputations, journeys, paying for them personally (, themselves), as the delegates at present with the apostle had done. Hofmann thought that the ministry of the saints here denoted the collection for the Church of Jerusalem (1Co 16:1-4); comp. Rom 15:31; 2Co 9:12. But the context does not lead to this special sense.
Vv. 16. This respectful deference ought to be extended to every one who voluntarily makes himself like those of whom Paul has just spoken; their fellow-labourer by working for the good of the Church. There is an evident correspondence between the two verbs and of 1Co 16:15. The , with, in , who acts with, cannot signify: acting with God, or with Paul, or with the Corinthians, but only: with them that are such, . The term , to labour, relates to the varied works in the kingdom of God, and contains the accessory idea of painful labour; comp. Gal 4:11; Rom 16:6. It is plain from this exhortation that the Corinthians were naturally prone to be lacking in submission and respect to those whom their age, experience, and services naturally pointed out for the veneration of the flock. The same defect appears from the letter which Clement of Rome was called forty years later to address to this Church.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia [i. e., my first converts in Greece– 1Co 1:16], and that they have set themselves to minister unto the saints),
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15, 16. He here commends unto them all the household of Stephenas, whom he had baptized with his own hands in the beginning of his work at Corinth, and so they became the first fruit of Achaia.
Fuente: William Godbey’s Commentary on the New Testament
Verse 15
Stephanas is mentioned in 1 Corinthians 1:16.
Fuente: Abbott’s Illustrated New Testament
16:15 I beseech you, brethren, (ye know the house of {g} Stephanas, that it is the firstfruits of Achaia, and [that] they have {h} addicted themselves to the ministry of the saints,)
(g) Stephanas is the name of a man and not of a woman.
(h) Given themselves wholly to the ministry.
Fuente: Geneva Bible Notes
The Corinthians had a special problem with submission to authority, as we have seen. Many in the church wanted to do their own thing. 1Co 16:16-18 would have encouraged them to appreciate some less flashy servants of the Lord.
Stephanus and his family were Paul’s first converts in Achaia, the province in which Corinth stood (1Co 1:16). They had given themselves unselfishly to serving the Corinthians. They were probably loyal to Paul and may have been the source from which the apostle received some of his information about conditions in this church. Paul urged that his readers appreciate Stephanus and his family for their ministry and not ignore them but submit humbly to them. They should treat others such as them with similar honor. Service, not status, should be the basis for honor in the church.