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1 Corinthians 16:1-24

1 Corinthians 16:1-24

The Pulpit Commentary · Joseph S. Exell and contributors · Public Domain

EXPOSITION

1 Corinthians 16:1-18

Directions and arrangements.

1 Corinthians 16:1

Now concerning the collection for the saints. "The saints" are here the poor Christians at Jerusalem (). The subject weighed much on St. Paul's mind. First, there was real need for their charity, for at Jerusalem there was as sharp a contrast between the lots of the rich and poor as there is in London, and the "poor saints," being the poorest of the poor (), must have often been in deep distress. Not many years before this time, in the famine of Claudius, (), Queen Helena of Adiabene had kept the paupers of Jerusalem alive by importing cargoes of dried grapes and figs. Besides the periodical famines, the political troubles of Judaea had recently increased the general distress. Secondly, the tender heart of St. Paul was keenly alive to this distress. Thirdly, it was the only way in which the Gentile Churches could show their gratitude to the mother Church. Lastly, the Apostle St. Paul had solemnly promised the apostles at Jerusalem that he would remember the poor (). Hence he frequently alludes to this collection (2 Corinthians 8:1-24, 2 Corinthians 9:1-15, ; , etc.). The enthusiastic communism of the earliest Christian society in Jerusalem had soon ceased, being, as all experience proves, an impossible experiment under the conditions which regulate all human life, and it may have aggravated the chronic distress. As I have given order; rather, as I arranged. To the Churches of Galatia. Not in his extant letter to the Galatians, but either in a visit three years before this time (), or by letter. It appears from 2 Corinthians 8:10 that St. Paul had already asked for the contributions of the Corinthians. "To the Corinthians he proposes the example of the Galatians; to the Macedonians the example of the Corinthians; to the Romans that of the Macedonians and Corinthians. Great is the power of example" (Bengel). Even so do ye. The aorist implies that they should do it at once.

1 Corinthians 16:2

Upon the first day of the week. This verse can hardly be said to imply any religious observance of the Sunday, which rests rather on ; ; , . Lay by him in store. The Greek phrase implies that the laying up was done at home, but when the money was accumulated, it was doubtless brought to the assembly and handed over to the presbyters. As God hath prospered him; rather, whatsoever he has been prospered in; i.e. all that his prosperity may permit. That there be no gatherings when I come; rather, that, when I come, there may then be no collections. When he came he did not wish his attention to be absorbed in serving tables.

1 Corinthians 16:3

Whomsoever ye shall approve by your letters, them will I send. It is difficult to see why the translators rendered the clause thus, unless they disliked to face the certainty that the apostle must have written many letters which are no longer extant. The true rendering is, Whomsoever ye approve, these I will send with letters. The letters would be letters of introduction or commendation (; ; 2 Corinthians 3:1) to the apostles at Jerusalem. Your liberality; literally, your grace or favour; i.e. the token of your voluntary affection.

1 Corinthians 16:4

If it be meet that I go also. Unless the collection were a substantial proof of the generosity of the Gentile Churches, it would be hardly worth while ( ἆξιον) for St. Paul to go too. With me. St. Paul would not take this money himself. His "religious" enemies were many, bitter, and unscrupulous, and he would give them no possibility of a handle against him. He makes such arrangements as should place him above suspicion (2 Corinthians 8:20). It turned out that the subscription was an adequate one, and St. Paul accompanied the Corinthian delegates (; ). The thought that they might visit Jerusalem and see some of the twelve would act as an incentive to the Corinthians.

1 Corinthians 16:5

When I shall pass through Macedonia; rather, when 1 have passed through Macedonia. For I do pass through Macedonia; rather, for 1 mean to pass through Macedonia. We learn from 2 Corinthians 1:15, 2 Corinthians 1:16, that it had been St. Paul's intention to sail from Ephesus to Corinth, thence, after a brief stay, to proceed to Macedonia, and on his return to come again for a longer stay at Corinth on his way to Judaea. He had in an Epistle, now lost (see 1 Corinthians 5:9), announced to them this intention, he changed his plan because, in the present disgraceful state of disorganization into which the Church had fallen, he felt that he could not visit them without being compelled to exercise a severity which, he hoped, might be obviated by writing to them and delaying his intended visit. Nothing but his usual delicacy and desire to spare them prevented him from stating all this more fully (2 Corinthians 1:23; 2 Corinthians 2:1). Mistaking the kindness of his purpose, the Corinthians accused him of levity. He defends himself from this charge in the Second Epistle, and he carried out the plan which he here announces (2 Corinthians 2:13; 2 Corinthians 8:1; 2 Corinthians 9:2, 2 Corinthians 9:4; 2 Corinthians 12:14; 2 Corinthians 13:1).

1 Corinthians 16:6

Yea, and winter with you. This he did (). That ye may bring me on my journey. The "ye" is emphatic. The acceptance of this favour at their hands was a proof of affection. It was the custom in ancient days to accompany a departing guest for a short distance (; ; ). Whithersoever I go. St. Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plan at the last moment. He had meant to sail from Corinth, but, owing to a plot to assassinate him, he was obliged to go overland round by Macedonia ().

1 Corinthians 16:7—For I will not see you now by the way; rather, I do not wish to pay you a cursory visit now, as I had originally meant to do. If the Lord permit. The Christians made a rule of adding these phrases in sign of dependence upon God (2 Corinthians 4:1-18:19; ; ; ).

1 Corinthians 16:8

I will tarry at Ephesus until Pentecost. It is possible that this intention was frustrated by the riot stirred up by the silversmiths (). But, in any case, he stayed at Ephesus nearly as long as he intended, for the riot only occurred when he was already preparing to leave (, ).

1 Corinthians 16:9

A great door and effectual. A wide and promising opportunity for winning souls to God. The metaphor of "a door," perhaps suggested by our Lord himself, was common among Christians (2 Corinthians 2:12; ; ; ). Many adversaries (, , , , ).

1 Corinthians 16:10

Now if Timotheus come. St. Paul bad already sent on Timothy (2 Corinthians 4:17), with Erastus (), to go to Corinth by way of Macedonia, and prepare for his visit. But possibly he had countermanded these directions when he postponed his own visit. In the uncertainties of ancient travelling, be could not be certain whether his counter order would reach Timothy or not. It appears to have done so, for nothing is said of any visit of Timothy to Corinth, and St. Paul sent Titus. Without fear. Timothy must at this time have been very young (1 Timothy 4:12). As a mere substitute for St. Paul's personal visit, he would be unacceptable. In every allusion to him we find traces of a somewhat timid and sensitive disposition (1 Timothy 5:21-23; 2 Timothy 1:6-8, etc.). He may well, therefore, have shrunk from the thought of meeting the haughty sophisters and disputatious partisans of Corinth. As I also do. "As a son with the father, he hath served with me in the gospel" (). St. Paul felt for Timothy a deeper personal tenderness than for any of his other friends, and the companionship of this gentle and devoted youth was one of the chief comforts of his missionary labour.

1 Corinthians 16:11

Let no man therefore despise him. His youth and modesty seemed to invite a contempt which was only too consonant with the character of the Corinthians. I look for him with the brethren. There was a reason for adding this. The Corinthians would see that any unkindness or contempt shown towards Timothy would at once be reported to St. Paul. Who "the brethren" are is not mentioned, for in we are only told that Timothy was accompanied by Erastus. Perhaps St. Paul means with the brethren who conveyed this letter (see ), and who, as he supposed, would meet with Timothy at Corinth, or fall in with him on their return to meet St. Paul in Macedonia. One of these brethren must have been Titus (2 Corinthians 2:13; 2 Corinthians 7:6, 2 Corinthians 7:7), and there were two others.

1 Corinthians 16:12

As touching our brother Apollos; rather, but as touching Apollos, the brother. It seems clear from this that the Corinthians, in their letter, had requested that this eloquent and favourite teacher might be sent to them. I greatly desired him to come unto you; rather, I besought him much. There were at Corinth persons malignant enough to have suggested that Paul had refused their request; that he would not send Apollos to them out of jealousy of Apollos's superior oratory, and of the party which assumed his name. St. Paul anticipated this sneer. His nature was much too noble to feel the least jealousy. Both he and Apollos here show themselves in the purest light. His will; literally, there was not will. The word "will" most frequently means "the will of God," but if that had been the meaning here, the word would have had the article. It is used of human will in 1 Corinthians 7:37; ; 2 Peter 1:21. Here it means that Apollos had decided not to come at present, obviously because his name had been abused for purposes of party faction (1 Corinthians 3:5). This was all the more noble on his part because he seems to have been a special friend of Titus (). St. Paul would gladly have sent his two ablest and most energetic disciples to this distracted Church. When he shall have convenient time; rather, when a good opportunity offers itself to him. Whether Apollos ever revisited Corinth or not we do not know.

1 Corinthians 16:13

Watch, etc. The brief impetuous imperatives show a sudden burst of emotion as he draws to a close. The next clause seems like an after-thought. Watchfulness (1 Thessalonians 5:6; 1 Peter 5:8; ; ), steadfastness (), and strength (; ; 2 Timothy 2:1), and love (1 Corinthians 13:1-13.; 1 Peter 4:8, etc.) were frequent subjects of Christian exhortation. The verb which expresses Christian manliness ("Play the men!") occurs here only. It is found in the LXX. of . They needed, as Chrysostom says, all these exhortations, for they were, in Christian matters, drowsy, unstable, effeminate, and factions.

1 Corinthians 16:14

Let all your things be done with charity; rather, as in the Revised Version, Let all that ye do be done in love. This is equivalent to the "Above all things, have fervent love among yourselves," of l Peter 1 Corinthians 4:8.

1 Corinthians 16:15

Ye know the house of Stephanas. This paragraph seems to have been written lest the Corinthians should be angry with Stephanas, Fortunatus, and Achaicus—who, perhaps, were slaves of the household of Chloe—for having carried to St. Paul their ill report (1 Corinthians 1:11). The firstfruits of Achaia. For which reason St. Paul had baptized Stephanas and his house (1 Corinthians 1:16). In Epaenetus is called "the firstfruits of Achaia," but there the reading ought to be, of Asia. Have addicted themselves; rather, they set themselves.

1 Corinthians 16:16

That ye submit yourselves unto such. Slaves though they may be in earthly rank, recognize their Christian authority as good men and women (see ; 1 Timothy 5:17). The verb used for" submit yourselves," or, "set yourselves under," is the same as in the previous verse.

1 Corinthians 16:17

Of the coming; rather, at the presence of. They were now with St. Paul in Ephesus. Fortunatus. A Christian of this name also carried the letter of St. Clement to Corinth. That which was lacking on your part. This sounds like a reproach in the Authorized Version, but is quite the reverse. It should be rendered, the void caused by your absence. The same word occurs in 2 Corinthians 8:13, 2 Corinthians 8:14; 2 Corinthians 9:12; 2 Corinthians 11:9, etc. The nearest parallel to the usage here is .

1 Corinthians 16:18

My spirit and yours. They refreshed my spirit by telling me all about you, sad though much of the news was; and yours by this renewal of our mutual intercourse.

1 Corinthians 16:19-24

Salutations and autograph conclusion.

1 Corinthians 16:19

The Churches of Asia. Proconsular Asia. There was a constant interchange of voyages between the western coast of Asia and Corinth. Aquila and Priscilla. This admirable Christian husband and wife had no small share in founding the Churches both of Corinth and Ephesus. Being St. Paul's partners in trade, he spent much time with them. (For all that is known of them. see , , ; , .) Priscilla. Most of the uncials have the shorter form, Prisca. In some manuscripts (D, E, F, G) and versions (e.g. the Vulgate) we find the addition, "with whom also I am lodging." The Church that is in their house. The time for large common churches for public worship had not yet arrived, Hence, when the Christian community numbered more than could meet in one place, the congregations were held in separate houses (, ; ; ; Phmon ).

1 Corinthians 16:20

All the brethren. The Ephesian Church in general. With an holy kiss. The kiss of peace is mentioned in ; 2 Corinthians 13:12; 1 Peter 5:14. It was a sign of the reconciliation of all dissensions. But the abuse of the practice and the hideous heathen calumnies which it helped to perpetuate, led to its abolition. In the Roman Church a shadow of it still remains in the custom of the congregation kissing the pax after the priest has kissed it. The custom still continues in the Christos voscress of Easter Day in the Greek Church, when—

" See! the bearded faces kiss each other:

Every Russian Christian loves his brother.

Serf or noble, each today may claim

Friendly kiss in that all friendly Name."

1 Corinthians 16:21

With mine own hand. Every one of St. Paul's Epistles, except that to the Galatians (), seems to have been written by an amanuensis. The blaze of light in the vision on the road to Damascus seems to have left him with acute and permanent ophthalmia as his "thorn in the flesh;" and this would naturally disincline him to the physical labour of writing. When he did write, his letters seem to have been large and straggling (), But this was an age in which documents were frequently falsified by designing persons, and this seems to have happened to St. Paul after he had written his very first extant letter. After warning the Thessalonians not to be frightened "by epistle as from us" (2 Thessalonians 2:2), he adds, at the close of the letter, that henceforth he intends to authenticate every letter by an autograph salutation (2 Thessalonians 3:17; ; ). To this bad and dangerous practice of forgery is due the energetic appeal of , . A similar appeal to copyists, couched in the most solemn language, is found in Irenaeus ('Opp.,' 1:821, edit. Stieren), and at the end of Rufinus's prologue to his translation of Origen's 'De Principiis.'

1 Corinthians 16:22

If any man love not, etc. This sentence (as in ; ) is part of the autograph salutation. The verb here used for "love" (philō) was perhaps suggested by the word for "kiss" (philema). The word generally used for "love of God" is agapē (), which implies less warmth, but deeper reverence. But this passage is full of emotion. Let him be Anathema. The word only occurs elsewhere in ; . 14; ; , (comp. , "to curse"). It is the equivalent of the Hebrew cherem, a ban (; , etc.). I cannot pretend to understand what St. Paul means by it, unless it be "Let personal love to Christ be the essential of Christian fellowship, and let him who has it not be regarded as apart from the Church." Commentators call it "an imprecation," or "malediction," and say that it means "Let him be devoted to God's wrath and judgment.'' That language is, indeed, very like the language of religious hatred and religious usurpation in all ages, but it is the very antithesis to the general tone of the apostle. If this were the meaning, it would seem to resemble the very spirit which Christ himself severely rebuked as the Elijah spirit, not the Christ spirit. But I do not believe that, even in a passing outburst of strong emotion, St. Paul had any such meaning. For

1 Corinthians 16:23

The grace of our Lord Jesus Christ be with you. This is a gnorisma, or "badge of confidence," which, in one or other of its forms, is found at the end of all St. Paul's Epistles. Here it is the same as in 1 Thessalonians 5:28. "With you all" is added in 2 Thessalonians 3:18; ; . In Galatians and Philemon we have "with your spirit." In the pastoral Epistles and Colossians, "Peace be with you." In it is confined to those "who love the Lord Jesus in sincerity." In 2 Corinthians 13:14 alone we have the full "apostolic benediction."

1 Corinthians 16:24

My love be with you all in Christ Jesus. Added as a last proof that, if he has written in severity, he has also written in love. Amen. Perhaps genuine, though omitted by B, F, G.

The superscription to the Epistle, rightly omitted in the Revised Version, does not possess the smallest authority, and is absolutely erroneous. It contains two positive misstatements, which show with what utter carelessness these superscriptions were written in the later manuscripts. The Epistle was not written from Philippi (a mere mistaken inference from 1 Corinthians 16:5), but from Ephesus (1 Corinthians 16:8), and was not conveyed by Timotheus.

HOMILETICS

1 Corinthians 16:1-4

Christian philanthropy.

"Now concerning the collection for the saints," etc. At the outset three truths are suggested.

1. That in the highest theological discussion the urgency of practical benevolence should never be overlooked. Immediately after the apostle had passed through the discussion on the doctrine of the resurrection of the dead, he says, "Now concerning the collection." Practical benevolence is for many reasons more important than the grandest theological doctrine; it is doctrine demonstrated, exemplified, and reduced to utility; it is the blossom run into fruit.

2. That the grandest institutions are likely to break down in a world of depravity. The young Church at Jerusalem adopted the principle of Christian socialism. As many as were possessors of land or houses sold them, and brought the prices of those sold "and laid them down at the apostles' feet," and distribution was made to every man according as he had need. A magnificent social system this, a system suited to bind all classes and races of men into the unity of a loving brotherhood. But the swelling tide of human depravity soon bears it away; for here we find Paul urging a collection for the poor Christians at Jerusalem, many of whom were shut up m prison, and those of them who were released reduced to abject destitution,—hence the collection. How many magnificent schemes for the world's good are constantly being dashed to pieces by the black billows of popular depravity!

3. That the practical sympathy for human suffering which Christianity generates is a Divine element. Here are Galatia and Corinth drawn in sympathy for one common object, and that object was "suffering saints at Jerusalem." These people lived widely asunder, and were separated by many striking peculiarities, but here they meet together. This is the Divine principle that will one day draw all men together in Christ. Our subject is Christian philanthropy, and here we have—

I. ITS CLAIMS ZEALOUSLY ADVOCATED. "Now concerning the collection." Paul was the advocate, and his advocacy glows with zeal. We find that in this matter he proposes the Galatians as an example to the Corinthians, the Corinthians an example to the Macedonians, and both as an example to the Romans (2 Corinthians 9:2; ). Were it not for the earnest advocacy of Christly men, the probability is that the Divine element of pure and practical social sympathy would become extinct. It is the living ministry of the gospel that keeps it alive, and in this it fulfils the grandest of all missions.

II. ITS OPERATIONS WISELY DIRECTED. Paul directed:

1. That the contributions should be personal. "Let every one of you lay by him in store," No one was exempted, however poor; the widow's mite was acceptable. If no coin, then give service.

2. That the contributions should be systematic. "Upon the first day of the Week." Begin the week with deeds of practical benevolence.

3. That the contributions should be religious. "As God hath prospered him." This was the principle to rule the amount. Were this principle acted upon, some of the men who subscribe their ten thousand pounds, and who are lauded the world over as philanthropists, would be found to be churls after all, and those who subscribed their few shillings would appear as princes in the domain of practical charity. But, alas! how men reverse this principle! The more they have the less they give.

III. ITS CONTRIBUTIONS HONESTLY DISTRIBUTED. "And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me." It is your duty to see that what you have subscribed shall be honestly distributed, and for this purpose, send men as your almoners, and if it seems necessary to secure the honest distribution, I will go with them. How sadly is this duty frequently neglected! How much money given for charitable purposes is dishonestly used and misappropriated every year!

1 Corinthians 16:5-9

God's will the rule, and spiritual usefulness the end of life.

"Now I will come unto you when I shall pass through Macedonia," etc. Two remarks are suggested.

I. GOD'S WILL SHOULD BE THE RULE OF LIFE. "But I trust to tarry a while with you, if the Lord permit." The text tells us that Paul had made a plan to visit the Corinthians, to "tarry a while" with them, and to spend the winter with them, after he had passed through Macedonia, and tarrying, at Ephesus until the Pentecost; but see, he rests this plan (no doubt dear to his heart) on the Lord's will—"if the Lord permit."

1. There is a belief implied here. The great truth implied in this expression of Paul's is that God is in the history of individual man. He is not merely in the great material universe, in angelic hierarchies, in human empires, communities, Churches, families, but in the individual man himself. He is not too absorbed in the vast for this, not too great for this. Paul believed that God was interested in him personally, and that he arranged for him personally. There is something sublime, bracing, and ennobling in the thought that God knows me, cares for me, arranges for me.

2. There is an acquiescence implied here. "If the Lord permit." This means, "I have no will of my own." As if he had said personally, "Consulting merely my own will, I should like to winter with you, my Corinthian friends, but I subordinate my will to the will of my God. I feel myself in his hands, and am ready to act in everything according to his arrangements."

II. SPIRITUAL USEFULNESS SHOULD BE THE AIM OF LIFE. "But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries." Three remarks are here suggested.

1. That wherever the gospel signally triumphs, great opposition may be anticipated. Paul was now at Ephesus, where he had laboured for a considerable time, and with such signal success that a deep and widespread opposition was excited, even to passion (see ). It has ever been so: wherever there has been a great revival of religion there has been unusual opposition. The latent enmity of the serpent is ever roused by the dissemination of spiritual light. Christ kindled a fire upon the earth.

2. That opposition to the gospel often affords specially favourable opportunities for the labour of the evangelist. "For a great door and effectual is opened unto me, and there are many adversaries." Religious excitement is ever more favourable to the spread of religion than religious monotony. You stand a better chance of converting an earnest sceptic than a traditional religionist. Excitement opens a "door."

3. That the true evangelist will be stimulated in his labours rather than discouraged by opposition. Instead of quitting Ephesus, where there were so many adversaries, Paul says, "I will tarry at Ephesus until Pentecost." Little souls are dismayed by difficulties, great souls are roused to action by them. Difficulties awaken their courage, stimulate their activities, and marshal their faculties for battle.

1 Corinthians 16:10-12

Wholesome teaching for the older ministers.

"Now if Timotheus come, see that he maybe with you," etc. Taking these verses as the foundation for an address to the senior ministers of the gospel, we say to them—

1. SHOW A TENDER REGARD FOR THE INTERESTS OF YOUNG MINISTERS. "Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do." Timothy was young in years and in the faith as well; a man, too, perhaps of delicate frame and nervous temperament, and probably not distinguished by any great gift, natural or attained. In Corinth there were men of philosophic fame, brilliant genius, and oratoric force. He would perhaps feel somewhat abashed in the presence of such; hence the considerate counsel which Paul addresses to the Corinthians to treat him kindly, not to "despise him," nor in any way to dispirit him. Alas! it is not an uncommon thing for elder ministers to disparage the younger ones, and often treat them with disrespect, and even rudeness.

II. RISE SUPERIOR TO ALL MINISTERIAL JEALOUSIES. If Paul had been capable of feeling jealousy towards any brother minister, it would have been towards Apollos. He seems to have been a man of distinguished ability and splendid eloquence. Moreover, he was very popular in Corinth, greatly admired and extolled by not a few, perhaps more popular even than Paul himself, the head of one of the factions of the Church against which Paul had been contending. Had he been jealous, Paul would have kept him out of Corinth as long as he could, and have treated him as a rival, instead of which he says, "As touching our brother Apollos, I greatly desired him to come unto you with the brethren." Jealousy amongst ministers of the gospel, though a most antichristian sentiment, is not a very uncommon thing; nay, it is rife, and shows itself often in detracting innuendoes and symbolic looks and shrugs.

III. BE NOT DISPLEASED IF INFERIOR BRETHREN ACQUIESCE NOT IS YOUR DESIRES. Both the Christian experience and ministerial ability of Apollos were inferior to that of Paul. Notwithstanding this, he did not comply with Paul's request: nor did Paul seem displeased. "His will was not at all to come at this time: but he will come when he shall have convenient time." If Paul had no authority to enforce his wishes on his brethren, how arrogant it seems for any uninspired minister to attempt it! The only authority which one genuine minister has over another is the authority of superior intelligence, experience, and moral force.

1 Corinthians 16:13, 1 Corinthians 16:14

The demands of Christianity on its adherents.

"Watch ye, stand fast in the faith," etc. Here are certain demands which Christianity makes on all men.

I. A demand for VIGILANCE. "Watch ye." A military metaphor this, derived from the duty of those who are stationed to guard a camp or to observe the motions of an enemy. There were many evils, as we have seen, in the Corinthian Church—dissensions, heresies, inchastities, intemperances, etc. Hence the necessity of watchfulness. But where do not evils abound? Hosts surround us all, hence, "Watch ye." "Watch and pray," says Christ.

II. A demand for STABILITY. "Stand fast in the faith." Do not be vacillating, wavering, "tossed about by every wind of doctrine." Strike the roots of your faith deep into the soil of eternal realities. Firmness is no more obstinacy than the stony rock is the deep-rooted oak.

III. A demand for MANLINESS. "Quit you like men." Be courageous, invincible, well equipped, manly. Be an ideal man; you can be nothing higher than this, nothing greater. There are great philosophers, great poets, great statesmen, great orators, great warriors, who are small men, if men at all, leagues away from the ideal. A great functionary is often a very small man. "Quit you like men." Be heroes in the strife, Here is—

IV. A demand for CHARITY. "Let all your things be done with charity" or love. Man's life consists of many acts, many "things done." Activity is at once the law and the necessity of his nature. He only really lives as he acts; inactivity is death. But whilst the acts of men are numerous and varied, the animating and controlling spirit should be one, and that spirit is love.

1 Corinthians 16:15-18

Our duty to the truly useful.

"I beseech you, brethren," etc. The subject of these verses is our duty to the truly useful, and—

I. FOR THE TRULY USEFUL WE SHOULD CHERISH THE HIGHEST RESPECT. There are three useful persons that Paul mentions here. "Stephanas." He was one of Paul's first converts of Achaia; he and. his house were baptized by Paul, and he and his family were "addicted" to the ministries of love. "Fortunatus and Achaicus" are also mentioned here. To these three personages Paul calls the special attention of the Corinthians, and that because they were useful. They had all ministered to Paul. The latter had supplied to him what the Corinthians had neglected, and they refreshed both his spirit and theirs; hence for this he says, "Acknowledge ye them that are such." The truly useful are the 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. WITH THE TRULY USEFUL WE SHOULD HEARTILY COOPERATE. "That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth."

1. Cooperate with useful men.

2. In your cooperation let them take the lead. They have proved themselves worthy of your cooperation.

1 Corinthians 16:19, 1 Corinthians 16:20, 1 Corinthians 16:23, 1 Corinthians 16:24

Salutations.

"The Churches of Asia salute you," etc. On these salutations we cannot do better than transcribe the remarks of F.W. Robertson:—"We make a remark respecting salutations generally. This Epistle has many, but they are not so numerous as in that to the Romans. In both of them individuals are mentioned by name. It was no mere general assurance of attachment he gave them, but one of his personal knowledge and affection.

I. ST. PAUL'S PERSONAL CONSIDERATIONS WERE NOT LOST IS GENERAL PHILANTHROPY. That because he entertained regard for the Churches, and for bodies of men, he did not on this account ignore the individuals composing them. It is common enough to profess great interest and zeal for humanity whilst there is indifference all the time about individual men. It is common enough to be zealous about a cause, about some scheme of social good, and yet to be careless respecting individual welfare. But St. Paul's love was from Christ's own Spirit. It was love to the Church generally, and, besides, it was love to Aquila and Priscilla. And is not this, too, the nature of God's love, who provides for the universe, and yet spends an infinity of care on the fibre of a leaf?

II. THE VALUE OF THE COURTESIES OF LIFE. There are many minds which are indifferent to such things, and fancy themselves above them. It is a profound remark of Prescott's that 'liberty is dependent upon forms.' Did not the solemn, slow change in the English constitution, and our freedom from violent submersions, arise from the almost superstitious way in which precedent has been consulted in the manner of every change? But what is of more importance to remember is, that love is dependent upon forms, courtesy of etiquette guards and protects courtesy of heart. How many hearts have been lost irrecoverably! and how many averted eyes and cold looks have been gained from what seemed perhaps but a trifling negligence of forms!"

1 Corinthians 16:21, 1 Corinthians 16:22

A negative crime and positive punishment.

"If any man love not," etc. The words contain two things.

I. A NEGATIVE CRIME. "If any man love not the Lord Jesus Christ," etc. We make three remarks on this state of mind in relation to Christ.

1. It is unreasonable. There is everything in him to call out the highest love. There are three kinds of love to which we are susceptible, and which are incumbent on us—gratitude, esteem, and benevolence. The first requires a manifestation of kindness; the second, of moral excellence; the third, a purpose for the common good. Christ manifests all these, and therefore deserves our highest love.

2. It is ascertainable. We can soon ascertain whether we love Christ or not. There are infallible criteria. For example, the chief object of love will always be

3. It is deplorable. This love is the only true regulative power of the soul. Where this is not, all the powers of our nature are misemployed, and. all is confusion.

II. A POSITIVE PUNISHMENT. "Let him be Anathema Maran-atha." These words intimate two things concerning the punishment.

1. Its nature. "Let him be Anathema." The word expresses some terrible amount of suffering. It is one of Paul's strong words to express a terrible evil. Excommunication from all that is pure and good and happy is undoubtedly involved. The soul cut off from Christ, its Centre, Root, Fountain, Life, is utterly destroyed.

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