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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Gives directions about some charitable collection to be made in this church, for the afflicted and impoverished churches in Judea, ver. 1-4. II. He talks of paying them a visit, ver. 5-9. III. He recommends Timothy to them, and tells them Apollos intended to come to them, ver. 10-12. IV. He presses them to watchfulness, constancy, charity, and to pay a due regard to all who helped him and his fellow-labourers in their work, ver. 13-19. V. After salutations from others, and his own, he closes the epistle with a solemn admonition to them, and his good wishes for them, ver. 20, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle exhorts the Corinthians to make a contribution for the relief of the poor Christians at Jerusalem; and directs to the best mode of doing it, Co1 16:1-4. Promises to pay them a visit after pentecost, Co1 16:5-9. Gives directions about the treatment of Timothy and Apollos, Co1 16:10-12. And concerning watchfulness, etc., Co1 16:13, Co1 16:14. Commends the house of Stephanas, and expresses his satisfaction at the visit paid him by Stephanas, Fortunatus and Achaicus, Co1 16:15-18. Sends the salutations of different persons, Co1 16:19, Co1 16:21. Shows the awful state of those who were enemies to Christ, Co1 16:22. And concludes the epistle with the apostolical benediction, Co1 16:23, Co1 16:24.
Albert Barnes: Notes on the Bible - 1834
16:0: The doctrinal part of this Epistle was closed at the end of 1 Cor. 15; see the introduction. Before closing the Epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much set, and to which he several times refers in his epistles; see the note on Co1 16:1. This subject he had suggested to them when he was with them, and they had expressed, some time before, the utmost readiness to make the collection, and Paul had commended their readiness when he was urging the same subject in Macedonia; see Co2 9:1-15. It is evident, however, that for some cause, perhaps owing to the divisions and contentions in the church, this collection had not yet been made. Paul, therefore, calls their attention to it, and urges them to make it, and to forward it either by him alone, or with others, whom they might designate, to Judea; Co1 16:1-4.
In connection with this, he expresses his intention of coming to Corinth, and perhaps of passing the winter with them. He was then in Ephesus. He was expecting to go to Macedonia, probably on the business of the collection. He purposed not to visit them on his way to Macedonia, but on his return. He had formerly intended to pass through Corinth on his way to Macedonia, and had perhaps given them such an intheation of his purpose; Co2 1:16-17. But from some cause (see the notes on Co2 1:15-23), he tells the Corinthians that he had abandoned the purpose of seeing them on the way to Macedonia, though he still intended to go to Macedonia, and would see them on his return; Co1 16:5-7. At that time there was a state of things in Ephesus which required his presence. His labors were greatly blessed; and, as a consequence which often attends the successful preaching of the gospel, there was much opposition.
He had resolved, therefore, to remain in Ephesus until Pentecost; Co1 16:8-9. In the meantime, to show them his deep interest in them, he informed them that Timothy was coming among them, for whom he asked a kind and cordial reception, and assured them that he had endeavored to persuade Apollos to visit them, but was not able; Co1 16:10-12. Paul then urges them to watch, and be firm, and live in love Co1 16:13-14; and then besought them to show particular attention to the family of Stephanas, the first-fruits of Achaia Co1 16:15-16; and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him at Ephesus; Co1 16:17-18. They were probably the persons by whom the Corinthians had sent their letter Co1 8:1, and by whom Paul sent this Epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love the Lord Jesus Christ, as the great thing to be done, and with the assurance that, if not done, it would expose the soul to a dreadful curse when the Lord should come; with an invocation of the grace of the Lord Jesus to be with them; and with a tender expression of his own love to them all; Co1 16:19-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 16:1, He exhorts them to relieve the want of the brethren at Jerusalem; Co1 16:10, Commends Timothy; Co1 16:13, and after friendly admonitions, Co1 16:16. concludes his epistle with divers salutations.
Geneva 1599
Now concerning (1) the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
(1) Collections in ancient times were made by the appointment of the apostle appointment to be the first day of the week, on which day the manner was then to assemble themselves.
John Gill
INTRODUCTION TO 1 CORINTHIANS 16
This chapter concludes the epistle, with some directions to the Corinthians concerning a collection for the poor saints; with some intimations of himself, Timothy, and Apollos coming to them, and giving them a visit; with exhortations to watchfulness, constancy, courage, and charity; with recommendations of some persons to them mentioned by name; with divers salutations of them by himself and others; and with his good wishes for them. He urges them to make a collection for the poor saints, from the example of the churches of Galatia, according to his order, 1Cor 16:1. He points out the time when he would have it made, on the first day of the week; and the persons that should contribute to it, every member of the church; and the act of distribution, by laying up in store; and the manner, measure, and rule of doing it, according as they were blessed in Providence with temporal things; and the end of it, that there might be no collections to make when the apostle should come among them, 1Cor 16:2 and this, when made, and being ready at his coming, he proposes to send to Jerusalem, by persons approved of and recommended by them, 1Cor 16:3 and that he would also go along with them, should it be thought fit and proper, 1Cor 16:4. He signifies his resolution of coming and paying them a visit, when he should pass through Macedonia, 1Cor 16:5 when he had some thoughts of tarrying with them for a while, at least throughout the winter season, 1Cor 16:6 in all which he submits to the will of God, 1Cor 16:7. The reason why he could not come as yet was, because he had determined to stay at Ephesus till Pentecost, where he now was, 1Cor 16:8 and what prevailed upon him to stay there was, because there was an opportunity of preaching the Gospel with a prospect of success; and there were many enemies to hinder it all they could, and therefore the apostle's presence seemed necessary, 1Cor 16:9. He intimates, that Timothy would come to them shortly, and exhorts them to take care of him, and carry it respectfully to him; giving this as a reason, because he was engaged in the same work of the Lord he himself was, 1Cor 16:10. He enjoins them, that whilst he should continue with them they would not despise him on account of his youth; and when he should depart from them, to conduct him in peace to him who was in expectation of him, along with other brethren, 1Cor 16:11 and then he excuses Apollos not coming to them at present; and observes, that it was not for want of entreaty in him, but for want of will in Apollos, who notwithstanding would come when a convenient time should offer, 1Cor 16:12. Next follow several exhortations to be upon their watch and guard, to be steadfast in the doctrine, grace, and profession of faith, and to behave themselves like men of a truly Christian spirit and courage, and to do everything in their church state in the exercise of the grace of love, 1Cor 16:13 and then he recommends unto them the family of Stephanas, and exhorts them to have them in respect and reverence, and be subject to such, and particularly that family; partly because they were the firstfruits of his ministry, in those parts; and partly because they had given up themselves to the ministry of the saints, 1Cor 16:15 as also because the coming of Stephanas to him, together with two other persons, named Fortunatus and Achaicus, had made him glad; supplied what was lacking in them; had refreshed his spirit and theirs; and therefore should be took notice of, and respectfully used, 1Cor 16:17. And then follow various salutations, first of the churches of Asia in general, then of Aquila and Priscilla, and the church in their house, 1Cor 16:19. Next of all the brethren at Ephesus, or that were with the apostle, 1Cor 16:20 and last of all of the apostle himself, 1Cor 16:21. And the chapter is closed with several wishes of different sorts, and which respect different persons; those that love not Christ, and live and die so, he wishes they may be accursed at the coming of the Lord, as they will be; and which is mentioned to deter professors of religion from everything that looked like want of love to Christ, whom they professed, 1Cor 16:22 as for others, even as many as loved Christ, and which he hoped of them all, he wishes the grace of Christ might be with them, 1Cor 16:23 and gives his love to them all, without any distinction; and which is to be understood not of a natural, but spiritual affection, it being in Christ, and for his sake, 1Cor 16:24.
John Wesley
The saints - A more solemn and a more affecting word, than if he had said, the poor.
Robert Jamieson, A. R. Fausset and David Brown
DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)
collection for the saints--at Jerusalem (Rom 15:26) and in Judea (Acts 11:29-30; Acts 24:17; compare 2Cor 8:4; 2Cor 9:1, 2Cor 9:12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Acts 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Acts 26:10), should become the foremost in exertions for their relief.
as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Acts 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Acts 18:23; Acts 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Gal 2:10): an undesigned coincidence and mark of genuineness [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Rom 15:26-27; 2Cor 9:2). There is great force in example.
16:116:1: Այլ վասն հաշուին որ ՚ի սո՛ւրբսն է, որպէս պատուէր ետու եկեղեցեացն Գաղատացւոց, նո՛յնպէս եւ դուք առնիջի՛ք[3949]։ [3949] Օրինակ մի. Եկեղեցւոյն Գաղատաց՛՛... նոյնպէս եւ դուք լինիջիք։
1 Իսկ ինչ վերաբերում է սրբերին տրուող նպաստին, դուք եւս այնպէս արէք, ինչպէս պատուիրեցի Գաղատիայի եկեղեցիներին:
16 Սուրբերուն համար նպաստ ժողվելու վրայով, ինչպէս պատուէր տուի Գաղատացիներուն եկեղեցիներուն, դուք ալ այնպէս ըրէք։
Այլ վասն հաշուին որ ի սուրբսն է, որպէս պատուէր ետու եկեղեցեացն Գաղատացւոց, նոյնպէս եւ դուք առնիջիք:

16:1: Այլ վասն հաշուին որ ՚ի սո՛ւրբսն է, որպէս պատուէր ետու եկեղեցեացն Գաղատացւոց, նո՛յնպէս եւ դուք առնիջի՛ք[3949]։
[3949] Օրինակ մի. Եկեղեցւոյն Գաղատաց՛՛... նոյնպէս եւ դուք լինիջիք։
1 Իսկ ինչ վերաբերում է սրբերին տրուող նպաստին, դուք եւս այնպէս արէք, ինչպէս պատուիրեցի Գաղատիայի եկեղեցիներին:
16 Սուրբերուն համար նպաստ ժողվելու վրայով, ինչպէս պատուէր տուի Գաղատացիներուն եկեղեցիներուն, դուք ալ այնպէս ըրէք։
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16:11: При сборе же для святых поступайте так, как я установил в церквах Галатийских.
16:1  περὶ δὲ τῆς λογείας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε.
16:1. Περὶ (About) δὲ (moreover) τῆς (of-the-one) λογίας (of-a-fortheeing-unto) τῆς (of-the-one) εἰς (into) τοὺς (to-the-ones) ἁγίους , ( to-hallow-belonged ,"ὥσπερ (as-very) διέταξα (I-arranged-through) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τῆς (of-the-one) Γαλατίας, (of-a-Galatia,"οὕτως (unto-the-one-this) καὶ (and) ὑμεῖς (ye) ποιήσατε. (ye-should-have-done-unto)
16:1. de collectis autem quae fiunt in sanctos sicut ordinavi ecclesiis Galatiae ita et vos faciteNow concerning the collections that are made for the saints: as I have given order to the churches of Galatia, so do ye also.
1. Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye.
16:1. Now concerning the collections which are made for the saints: just as I have arranged for the churches of Galatia, so should it also be done with you.
16:1. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye:

1: При сборе же для святых поступайте так, как я установил в церквах Галатийских.
16:1  περὶ δὲ τῆς λογείας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε.
16:1. de collectis autem quae fiunt in sanctos sicut ordinavi ecclesiis Galatiae ita et vos facite
Now concerning the collections that are made for the saints: as I have given order to the churches of Galatia, so do ye also.
16:1. Now concerning the collections which are made for the saints: just as I have arranged for the churches of Galatia, so should it also be done with you.
16:1. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Ап. дает распоряжение о собирании пожертвований в пользу иерусалимских христиан. Сбор для святых или христиан иерусалимских (может быть Ап. здесь называет иерусалимских христиан просто святыми в виду того особого значения, какое имела Церковь Иерусалимская среди других Церквей ср. 2Кор. VIII:4; IX:1, 12) производился в виду того, что иерусалимские христиане более нуждались в помощи, чем другие. Известно, что отступникам от веры отцов, - а таковыми оказывались в Иерусалиме ученики Христовы - всегда трудно живется, трудно достается работа (ср. Иак II:6; V:1-6). И вот, раз на соборе апостольском Павел дал слово заботиться о бедных иерусалимских христианах (Гал II:10; Деян XI:27-30), то он считал своим долгом располагать коринфян к сбору подаяний на бедных христиан иерусалимских. - В первый день недели. т. е. в каждый первый день по истечении недели или после субботы. Это был день воскресный или день Господень. Отсюда видно, что этот день праздновался еще при Апостолах (ср. Деян XX:7). - С письмами, т. е. с рекомендательным письмом в Иерусалим (множ. число epistolai имеет значение латинского litterae = письмо). Если прилично будет. Ап. имеет, вероятно, в виду сумму пожертвований. Если пожертвований будет очень много, то, может быть, понадобится его личное участие в их распределении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Contributions for the Poor.A. D. 57.
1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Cor. viii. 13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

II. The direction itself, concerning which observe,

1. The manner in which the collection was to be made: Every one was to lay by in store (v. 2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1 Tim. vi. 17, 18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph. iv. 28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodotai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Prov. x. 4, 22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (2 Cor. viii. 12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

3. Here is the time when this is to be done: The first day of the week, kata mian sabbaton (Luke xxiv. 1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1 John iv. 21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, v. 2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, v. 3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, v. 4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.
Adam Clarke: Commentary on the Bible - 1831
16:1: The collection for the saints - Περι - της λογιας, from λεγω, to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see Heb 10:34; and Rom 15:26; and see the note Rom 15:27); and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.
Albert Barnes: Notes on the Bible - 1834
16:1: Now concerning the collection for the saints - The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered "collection" (λογία logia) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λέγω legō, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word "saints" (ἁγίους hagious) here refers, doubtless, to "Christians;" to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection; see the notes on Rom 15:25-26.
As I have given order - (διέταξα dietaxa). As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches Rom 15:26-27; Co2 9:2; and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians.
To the churches of Galatia - Galatia was a province in Asia Minor. On its situation, see the note on Act 16:6. There were evidently several churches planted in that region; see Gal 1:2. At what time he gave this order to the churches there is not mentioned; though it was doubtless on occasion of a visit to the churches there; see Act 16:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: concerning: Act 11:28, Act 11:30, Act 24:17; Rom 15:25, Rom 15:26; 2Cor. 8:1-9:15; Gal 2:10
the saints: Act 9:41; Rom 12:13; Co2 9:12-15; Plm 1:5, Plm 1:7; Heb 6:10; Jo1 3:17
the churches: Act 16:6, Act 18:23; Gal 1:2
John Gill
Now concerning the collection for the saints,.... Not at Corinth, but at Jerusalem, as appears from 1Cor 16:3 for the poor saints there, who were reduced to poverty, either through the spoiling of their goods by their persecuting countrymen; or through the selling of their possessions, and putting their substance into one common stock, which was now exhausted, partly by their living upon it, and partly by the expending of it for the enlargement of the interest of Christ, and the spread of his Gospel among the Gentiles; so that it was but fit and reasonable that they should assist them in their necessitous circumstances: wherefore the apostle, after he had gone through the various subjects he thought fit to write upon, relating both to doctrine and practice, proceeds to give some orders, directions, and instructions, concerning this matter.
As I have given orders to the churches of Galatia, so also do ye. The churches of Galatia were those he wrote an epistle to, which bears their name, and in which he takes notice of the request of the apostles at Jerusalem to him, that he would remember the poor as he travelled through the Gentile countries, and which, no doubt, he mentions, as a hint unto them to collect for them. Gal 2:10 though the order he here speaks of was doubtless given them when he passed through the region of Galatia, Acts 16:6. This he observes by way of example to the church at Corinth, and to show them, that what he ordered them was no other than what he enjoined other churches, and which they were ready to come into, as these in Galatia, and also in Macedonia; and designs this as a spur unto them, that if the Galatians, who were a more rude and uncultivated people, being now called by grace, were ready to such a good work, they who were a more polite people, and used to civility, humanity, and tenderness, would not be backward to it.
16:216:2: Ըստ իւրաքանչիւր միաշաբաթուցն. իւրաքանչիւրոք ՚ի ձէնջ անձի՛ն իւրում գանձեսցէ որ ինչ եւ աջողեսցի[3950]։ [3950] Ոմանք. Իւրաքանչիւր միաշաբաթիցն... որ ինչ յաջողեսցի։
2 Շաբաթուայ իւրաքանչիւր առաջին օրը, ձեզանից իւրաքանչիւր ոք իր համար թող հաւաքի, ինչքան որ յաջողուի իրեն,
2 Ամէն մէկշաբթի օրերը ձեզմէ ամէն մէկը իր քով թող դիզէ ինչ որ կրնայ,
Ըստ իւրաքանչիւր միաշաբաթուցն իւրաքանչիւր ոք ի ձէնջ [80]անձին իւրում գանձեսցէ` որ ինչ`` եւ յաջողեսցի:

16:2: Ըստ իւրաքանչիւր միաշաբաթուցն. իւրաքանչիւրոք ՚ի ձէնջ անձի՛ն իւրում գանձեսցէ որ ինչ եւ աջողեսցի[3950]։
[3950] Ոմանք. Իւրաքանչիւր միաշաբաթիցն... որ ինչ յաջողեսցի։
2 Շաբաթուայ իւրաքանչիւր առաջին օրը, ձեզանից իւրաքանչիւր ոք իր համար թող հաւաքի, ինչքան որ յաջողուի իրեն,
2 Ամէն մէկշաբթի օրերը ձեզմէ ամէն մէկը իր քով թող դիզէ ինչ որ կրնայ,
zohrab-1805▾ eastern-1994▾ western am▾
16:22: В первый день недели каждый из вас пусть отлагает у себя и сберегает, сколько позволит ему состояние, чтобы не делать сборов, когда я приду.
16:2  κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρ᾽ ἑαυτῶ τιθέτω θησαυρίζων ὅ τι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογεῖαι γίνωνται.
16:2. κατὰ (Down) μίαν (to-one) σαββάτου (of-a-sabbath) ἕκαστος (each) ὑμῶν (of-ye) παρ' (beside) ἑαυτῷ (unto-self) τιθέτω (it-should-place) θησαυρίζων (en-placing-to) ὅτι (to-which-a-one) ἐὰν (if-ever) εὐοδῶται, (it-might-be-goodly-en-wayed,"ἵνα (so) μὴ (lest) ὅταν (which-also-ever) ἔλθω (I-might-have-had-came) τότε (to-the-one-which-also) λογίαι (fortheeings-unto) γίνωνται . ( they-might-become )
16:2. per unam sabbati unusquisque vestrum apud se ponat recondens quod ei beneplacuerit ut non cum venero tunc collectae fiantOn the first day of the week, let every one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then to be made.
2. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.
16:2. On the first day of the week, the Sabbath, let each one of you take from himself, setting aside what will be well-pleasing to him, so that when I arrive, the collections will not have to be made then.
16:2. Upon the first [day] of the week let every one of you lay by him in store, as [God] hath prospered him, that there be no gatherings when I come.
Upon the first [day] of the week let every one of you lay by him in store, as [God] hath prospered him, that there be no gatherings when I come:

2: В первый день недели каждый из вас пусть отлагает у себя и сберегает, сколько позволит ему состояние, чтобы не делать сборов, когда я приду.
16:2  κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρ᾽ ἑαυτῶ τιθέτω θησαυρίζων ὅ τι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογεῖαι γίνωνται.
16:2. per unam sabbati unusquisque vestrum apud se ponat recondens quod ei beneplacuerit ut non cum venero tunc collectae fiant
On the first day of the week, let every one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then to be made.
16:2. On the first day of the week, the Sabbath, let each one of you take from himself, setting aside what will be well-pleasing to him, so that when I arrive, the collections will not have to be made then.
16:2. Upon the first [day] of the week let every one of you lay by him in store, as [God] hath prospered him, that there be no gatherings when I come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:2: Upon the first day of the week - The apostle prescribes the most convenient and proper method of making this contribution.
1. Every man was to feel it his duty to succor his brethren in distress.
2. He was to do this according to the ability which God gave him.
3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings, and had seen how much God had prospered his labor.
4. He was then to bring it on the first day of the week, as is most likely, to the church or assembly, that it might be put in the common treasury.
5. We learn from this that the weekly contribution could not be always the same, as each man was to lay by as God had prospered him: now, some weeks he would gain more; others, less.
6. It appears from the whole that the first day of the week, which is the Christian Sabbath, was the day on which their principal religious meetings were held in Corinth and the Churches of Galatia; and, consequently, in all other places where Christianity had prevailed. This is a strong argument for the keeping of the Christian Sabbath.
7. We may observe that the apostle follows here the rule of the synagogue; it was a regular custom among the Jews to make their collections for the poor on the Sabbath day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue.
8. For the purpose of making this provision, they had a purse, which was called ארנקי של צדקה Arneki shel tsedakah, "The purse of the alms," or what we would term, the poor's box. This is what the apostle seems to mean when he says, Let him lay by him in store - let him put it in the alms' purse, or in the poor's box.
9. It was a maxim also with them that, if they found any money, they were not to put it in their private purse, but in that which belonged to the poor.
10. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.
Albert Barnes: Notes on the Bible - 1834
16:2: Upon the first day of the week - Greek, "On one of the Sabbaths." The Jews, however, used the word Sabbath to denote the week; the period of seven days; Mat 28:1; Mar 16:9; Luk 18:12; Luk 24:1; Joh 20:1, Joh 20:19; compare Lev 23:15; Deu 16:9. It is universally agreed that this here denotes the first day of the week, or the Lord's Day.
Let every one of you - Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich only, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability.
Lay by him in store - (παρ ̓ ἑαυτῷ τιθέτω θησαυρίζων par' heautō tithetō thē saurizō n). Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, "by himself," means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up," may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sunday only, but was to be done on each Lord's Day until he should come.
As God hath prospered him - The word "God" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered" (εὐοδῶται euodō tai) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms, a rule that is as applicable now, and as valuable now, as it was then.
That there be no gatherings when I come - No collections λογίαι logiai, Co1 16:1). The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem; Co1 16:3 - In view of this important verse, we may remark:
(1) That there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence toward others.
(2) this order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity toward the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity.
(3) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling.
(4) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lord's Day, and that the subject should be constantly before their minds.
(5) it was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes.
(6) the true rule of giving is, "as the Lord hath prospered us." If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God.
(7) it is right and proper to lay by of our wealth for the purposes of benevolence on Sunday. It is right to do good then Mat 12:12; and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus.
(8) if every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now pRev_ails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no lack of funds for any well-directed plan for the conversion of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: the first: Luk 24:1; Joh 20:19, Joh 20:26; Act 20:7; Rev 1:10
as God: Gen 26:12, Gen 30:27, Gen 30:30, Gen 32:10, Gen 33:11; Deu 8:18, Deu 15:11-14; Ch2 31:10; Hag 2:16-19; Mal 3:9, Mal 3:10; Mar 12:41-44, Mar 14:8; Luk 16:10; Co2 8:1-3, Co2 8:12-15
that: Co2 8:11, Co2 9:3-5
Geneva 1599
Upon the (a) first [day] of the week let every one of you lay by him in store, as [God] hath (b) prospered him, that there be no gatherings when I come.
(a) Which in times past was called Sunday, but now is called the Lord's day.
(b) That every man bestow according to the ability that God has blessed him with.
John Gill
Upon the first day of the week,.... In an ancient copy of Beza's, and in some others, it is added, "the Lord's day". Upon some one first day of the week, or more, if there was a necessity for it, until the collection was finished; though the Syriac and Arabic versions render it, "every first day": but this is not the apostle's intention, that a collection should be made every first day, but only on some one day, or as long as it was necessary: for at the close of the verse he gives this reason for it, "that there be no gatherings when I come": whereas, if this collection was to have been every first day, and to have been always continued, it must have been when he was present, as well as when absent; but this was only designed for a certain time, and on a certain account: the reason of his fixing upon the first day of the week was, because on this day the disciples of Christ, and the primitive churches, met together for divine worship, to hear the word, and observe the ordinances of Christ; see Jn 20:19 and was a very fit reason for such a work, when their hearts were warmed with the presence of God and Christ, with the grace of the Spirit, and the doctrines of the Gospel, and their affections were knit to one another, and to all the saints: and so we find from the accounts of Justin Martyr (w), and of Tertullian (x), that it was usual for the primitive churches in the age following that of the apostles, after the worship of God was over, to collect money for widows and orphans, and for saints in distress, such as were banished into distant parts, or condemned to the mines; and this practice was very agreeable to the customs of the apostle's countrymen, the Jews, from whence he might take this, who used to collect for, and distribute to the poor on their sabbath (y).
"The alms dish was every day, but the alms chest from evening of the sabbath to the evening of the sabbath,''
Tit was collected and distributed then, as their commentators say (z).
Let everyone of you lay by him in store, as God hath prospered him. The persons who are to contribute are everyone, of every sex, age, state, and condition, male and female, young and old, servants and masters, the meaner as well as the richer sort; the poor widow threw in her mite into the treasury as well as the rich men: the act of communication or distribution is signified by laying by him in store; for this is not to be understood of separating a part of his substance from the rest, and laying it up "in his own house", as the Syriac version renders it, or the putting it in his pocket in order to give it; though both these acts may be necessary, as preparatory to the work: but it intends the very act itself: for communicating to the poor is laying up in store a good foundation for the time to come; it is a laying up treasure in heaven, and riches there, which will never corrupt: the manner in which this is to be done, and the measure of it, "as God hath prospered him"; according to the success he has in his worldly business, and the increase of his worldly substance, and which is the way to have it enlarged. The Jews have a saying (a),
"if a man observes his provisions to be straitened, let him do alms of them, how much more if they are large.''
The Vulgate Latin version renders, it, "laying up what pleases him well"; and the Arabic version, "what through liberality he pleases, and shall be convenient for him"; for this ought to be a freewill offering, as a matter of bounty and generosity, and not of covetousness, or of force and necessity, but as a man, of himself has purposed in his own heart, and which he does with cheerfulness and freedom.
That there be no gatherings when I come; who had other work, and greater service to do among them; besides, he was desirous of having this collection over and ready when he came, that he might directly send it away to Jerusalem, knowing the pressing necessities of the saints there.
(w) Apolog. 2. p. 98, 99. (x) Apolog. c. 39. (y) T. Bab. Bava Bathra, fol. 8. 2. Maimon, Hilch. Mattanot Anayim, c. 9. sect. 6. (z) Maimon. R. Samson & Bartenora in Misn. Peah, c. 8. sect. 7. (a) T. Bab. Gittim, fol. 7. 1.
John Wesley
Let every one - Not the rich only: let him also that hath little, gladly give of that little. According as he hath been prospered - Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man when he has or gains one pound give a tenth to God, when he has or gains an hundred he will give the tenth of this also. And yet I show unto you a more excellent way. He that hath ears to hear, let him hear. Stint yourself to no proportion at all. But lend to God all you can.
Robert Jamieson, A. R. Fausset and David Brown
first day of . . . week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Ps 118:22-24; Jn 20:19, Jn 20:26; Acts 20:7; Rev_ 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Lev 23:11, Lev 23:15-16, Lev 23:36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Gen 2:3, "God blessed and sanctified it, because . . . in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22-23, Ex 16:26, Ex 16:30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.
every one of yon--even those in limited circumstances.
lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store--abundantly: the earnest of a better store laid up for the giver (Ti1 6:19).
as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [ALFORD], (Mt 25:15-29; 2Cor 8:12).
that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [BENGEL].
16:316:3: Զի մի՛ յորժամ գայցեմ, յայնժամ հաշի՛ւք լինիցին. այլ յորժամ եկից, զոր միանգամ ընտրեցէք թղթովքդ, զնոսա առաքեցից տանել զշնո՛րհսն ձեր յԵրուսաղէմ[3951]։ [3951] Օրինակ մի. Հաշիւք ինչ լինիցին։ Բազումք. Ընտրեցէք թղթովք։ Ուր օրինակ մի. Ընտրեցի թղթովք։
3 որպէսզի, երբ գամ, այն ժամանակ նպաստների հանգանակութիւն չլինի: Այլ, երբ գամ, ում որ արդէն յարմար էք համարել, գրութիւններով դրանց կ’ուղարկեմ՝ ձեր ընծաները տանելու Երուսաղէմ:
3 Որ չըլլայ թէ երբ գամ, այն ատեն հանգանակութիւններ ըլլան։ Երբ գամ, որոնց որ դուք հաճիք, ես զանոնք թուղթերով* պիտի ղրկեմ, որ ձեր պարգեւները Երուսաղէմ տանին։
Զի մի՛ յորժամ գայցեմ, յայնժամ հաշիւք լինիցին. այլ յորժամ եկից, զոր միանգամ [81]ընտրեցէք` թղթովք զնոսա`` առաքեցից տանել զշնորհսն ձեր յԵրուսաղէմ:

16:3: Զի մի՛ յորժամ գայցեմ, յայնժամ հաշի՛ւք լինիցին. այլ յորժամ եկից, զոր միանգամ ընտրեցէք թղթովքդ, զնոսա առաքեցից տանել զշնո՛րհսն ձեր յԵրուսաղէմ[3951]։
[3951] Օրինակ մի. Հաշիւք ինչ լինիցին։ Բազումք. Ընտրեցէք թղթովք։ Ուր օրինակ մի. Ընտրեցի թղթովք։
3 որպէսզի, երբ գամ, այն ժամանակ նպաստների հանգանակութիւն չլինի: Այլ, երբ գամ, ում որ արդէն յարմար էք համարել, գրութիւններով դրանց կ’ուղարկեմ՝ ձեր ընծաները տանելու Երուսաղէմ:
3 Որ չըլլայ թէ երբ գամ, այն ատեն հանգանակութիւններ ըլլան։ Երբ գամ, որոնց որ դուք հաճիք, ես զանոնք թուղթերով* պիտի ղրկեմ, որ ձեր պարգեւները Երուսաղէմ տանին։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Когда же приду, то, которых вы изберете, тех отправлю с письмами, для доставления вашего подаяния в Иерусалим.
16:3  ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε, δι᾽ ἐπιστολῶν τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς ἰερουσαλήμ·
16:3. ὅταν (Which-also-ever) δὲ (moreover) παραγένωμαι , ( I-might-have-had-became-beside ," οὓς ( to-which ) ἐὰν (if-ever) δοκιμάσητε (ye-might-have-assessed-to) δι' (through) ἐπιστολῶν, (of-settings-upon,"τούτους (to-the-ones-these) πέμψω (I-shall-dispatch) ἀπενεγκεῖν (to-have-had-beared-off) τὴν (to-the-one) χάριν (to-a-granting) ὑμῶν (of-ye) εἰς (into) Ἰερουσαλήμ: (to-a-Hierousalem)
16:3. cum autem praesens fuero quos probaveritis per epistulas hos mittam perferre gratiam vestram in HierusalemAnd when I shall be with you, whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.
3. And when I arrive, whomsoever ye shall approve by letters, them will I send to carry your bounty unto Jerusalem:
16:3. And when I am present, whomever you shall approve through letters, these I shall send to bear your gifts to Jerusalem.
16:3. And when I come, whomsoever ye shall approve by [your] letters, them will I send to bring your liberality unto Jerusalem.
And when I come, whomsoever ye shall approve by [your] letters, them will I send to bring your liberality unto Jerusalem:

3: Когда же приду, то, которых вы изберете, тех отправлю с письмами, для доставления вашего подаяния в Иерусалим.
16:3  ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε, δι᾽ ἐπιστολῶν τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς ἰερουσαλήμ·
16:3. cum autem praesens fuero quos probaveritis per epistulas hos mittam perferre gratiam vestram in Hierusalem
And when I shall be with you, whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.
16:3. And when I am present, whomever you shall approve through letters, these I shall send to bear your gifts to Jerusalem.
16:3. And when I come, whomsoever ye shall approve by [your] letters, them will I send to bring your liberality unto Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: Whomsoever ye shall approve by your letters - Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce? It is probable that he refers here to letters of recommendation which they had sent to him while he was away; and he now promises that when he should come to Corinth, he would appoint these persons, whom they had recommended, to carry the alms to Jerusalem. If δοκιμασητε, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join δι' επιστολων, by letters, to the following words, and read the verse thus: When I come, those whom ye shall approve I will send with letters to bring your liberality to Jerusalem. This seems most natural.
Albert Barnes: Notes on the Bible - 1834
16:3: Whomsoever ye shall approve by your letters - There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the "letters" here referred to were not letters either to or from the apostle, but letters signed and sent by the congregation at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greektext, where the comma is inserted after the word letters, as in our translation. But a different interpretation has been proposed by inserting the comma after the word "approve," so that it shall read, "Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem." This is followed by Griesbach, Locke, Rosenmuller, Bloomfield, Beza, Hammond, Grotius, Whitby, etc. Certainly this accords better with the design of the passage. For it is evident (see Co1 16:4) that, though Paul was willing to go, yet he was not expecting to go. If he did not go, what was more natural than that he should offer to give them letters of commendation to his brethren in Judea? Mill has doubted whether this construction is in accordance with Greek usage, but the names above cited are sufficient authority on that subject. The proper construction, therefore, is, that Paul would give them letters to his friends in Jerusalem, and certify their appointment to dispense the charity, and commend the persons sent to the favor and hospitality of the church there. "Your liberality." Margin, "Gift." Your donation; your alms. The Greek word χάριν charin, usually signifies grace, or favor. Here it means an act of grace or favor; kindness; a favor conferred; benefaction: compare Co2 8:4, Co2 8:6-7, Co2 8:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: when: Co1 4:19-21, Co1 11:34
whomsoever: Act 6:1-6; Co2 8:19-24
liberality: Gr. gift, Co2 8:4, Co2 8:6, Co2 8:19
Geneva 1599
And when I come, whomsoever ye shall approve by [your] (c) letters, them will I send to bring your liberality unto Jerusalem.
(c) Which you will give to them to carry.
John Gill
And when I come,.... To Corinth, as he intended very quickly:
whomsoever you shall approve by your letters; that is, such persons as this church should approve, and choose, and fix upon as proper persons to go with their collection; which approbation and choice they would signify by letters to the church, and principal men of it in Jerusalem, giving them a character as men of probity and faithfulness:
them will I send. The Syriac, Arabic, and Ethiopic versions join the phrase, "by letters", to this clause; according to which reading the sense is, such as the church should choose for this service, the apostle would send with letters of commendation from him, to the elders and church at Jerusalem, recommending them as brethren in the Lord, and to be had in respect, and treated in a Christian manner by them; to which their being messengers from such a church, and having letters from so great an apostle; besides, the business they should come about would entitle them to, which was
to bring your liberality, or "grace",
unto Jerusalem; meaning the money collected for the poor saints there; which he calls grace, because it was owing to the goodness of God, that they were in a capacity to contribute to others, and to the grace of God that they had a heart to do it; and because it was in a free and gracious manner, and in the exercise of grace, of faith in Christ, and love to the saints, that they did it, and with a view to the glory of the grace of God, of which this was a fruit and evidence.
Robert Jamieson, A. R. Fausset and David Brown
approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [GROTIUS]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Cor 16:4) favors GROTIUS' view. So "by" means with (Rom 2:27); and the Greek for "by" is translated, with (2Cor 2:4).
liberality--literally, gracious or free gift (2Cor 8:4).
16:416:4: Ապա թէ արժա՛ն իցէ եւ ինձ երթալ, ընդ իս երթիցեն։
4 Իսկ եթէ պէտք լինի, որ ես էլ գնամ, թող ինձ հետ գան:
4 Եւ եթէ իմ երթալս յարմար սեպուի, ինծի հետ թող երթան։
Ապա թէ արժան իցէ եւ ինձ երթալ, ընդ իս երթիցեն:

16:4: Ապա թէ արժա՛ն իցէ եւ ինձ երթալ, ընդ իս երթիցեն։
4 Իսկ եթէ պէտք լինի, որ ես էլ գնամ, թող ինձ հետ գան:
4 Եւ եթէ իմ երթալս յարմար սեպուի, ինծի հետ թող երթան։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: А если прилично будет и мне отправиться, то они со мной пойдут.
16:4  ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται.
16:4. ἐὰν (if-ever) δὲ (moreover) ἄξιον (deem-belonged) ᾖ (it-might-be) τοῦ (of-the-one) κἀμὲ (to-and-I) πορεύεσθαι , ( to-traverse-of ,"σὺν (together) ἐμοὶ (unto-ME) πορεύσονται . ( they-shall-traverse-of )
16:4. quod si dignum fuerit ut et ego eam mecum ibuntAnd if it be meet that I also go, they shall go with me.
4. and if it be meet for me to go also, they shall go with me.
16:4. And if it is fitting for me to go too, they shall go with me.
16:4. And if it be meet that I go also, they shall go with me.
And if it be meet that I go also, they shall go with me:

4: А если прилично будет и мне отправиться, то они со мной пойдут.
16:4  ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται.
16:4. quod si dignum fuerit ut et ego eam mecum ibunt
And if it be meet that I also go, they shall go with me.
16:4. And if it is fitting for me to go too, they shall go with me.
16:4. And if it be meet that I go also, they shall go with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:4: And if it be meet, etc. - If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my companions. On the delicacy with which St. Paul managed the business of a collection for the poor, Archdeacon Paley makes the following appropriate remarks: - "The following observations will satisfy us concerning the purity of our apostle's conduct in the suspicious business of a pecuniary contribution.
"1st. He disclaims the having received any inspired authority for the directions which he is giving: 'I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.' (Co2 8:8.) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation?
"2nd. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: 'Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel; but I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i.e. my professions of disinterestedness, void.' (Co1 9:14, Co1 9:15.)
"3rd. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. '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.' (Co1 16:3, Co1 16:4.) And in the second epistle, what is here proposed we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it in the discharge of a pecuniary trust: 'And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but who was also chosen of the Churches to travel with us with this grace, (gift), which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:' i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. (Co2 8:18-21.") Horae Paulinae, page 95.
Albert Barnes: Notes on the Bible - 1834
16:4: And if it be meet ... - If it be judged desirable and best. If my presence can further the object; or will satisfy you better; or will be deemed necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks in regard to the apostle Paul's management of pecuniary matters, so as not to excite suspicion, and to preserve a blameless reputation, see Paley's Horae Paulinae, chapter iv. No. 1, 3. Note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: Rom 15:25; Co2 8:4, Co2 8:19
Geneva 1599
(2) And if it be meet that I go also, they shall go with me.
(2) The rest of the epistle is spent in writing of familiar matters, yet so that all things are referred to his purposed mark, that is to say, to the glory of God, and the edifying of the Corinthians.
John Gill
And if it be meet that I go also,.... If it should be convenient for me to go, or it should be thought proper and expedient that I should go; or, as the Syriac version renders it, "if this work should be worthy that I should go"; and the Arabic version, "if the thing should be worthy to go with me"; that is, their beneficence; if so large a collection should be made, that it will be worthy of an apostle to go along with it, hereby artfully pressing them to a good collection:
they shall go with me; that is, those brethren whom the church shall approve and send; for he would not go alone, nor propose it, to remove all suspicion of converting any money to his own use.
John Wesley
They shall go with me - To remove any possible suspicion.
Robert Jamieson, A. R. Fausset and David Brown
meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Cor 16:3; compare Acts 20:1-4).
with me--to guard against all possible suspicion of evil (2Cor 8:4, 2Cor 8:19-21).
16:516:5: Այլ եկի՛ց առ ձեզ՝ յորժամ ՚ի Մակեդովնիա անցանիցեմ. բայց իբրեւ շրջեցա՛յց ընդ Մակեդովնիա[3952], [3952] Ոմանք. Բայց յորժամ շրջեցայց ՚ի Մակեդոնիա։
5 Ձեզ մօտ կը գամ, երբ անցնեմ Մակեդոնիայով (քանզի Մակեդոնիայով պիտի անցնեմ միայն).
5 Սակայն ես ձեզի պիտի գամ՝ երբ Մակեդոնիայէն անցնիմ. քանզի Մակեդոնիայէն կ’անցնիմ.
Այլ եկից առ ձեզ յորժամ ի Մակեդոնիա անցանիցեմ, [82]բայց իբրեւ շրջեցայց ընդ Մակեդոնիա:

16:5: Այլ եկի՛ց առ ձեզ՝ յորժամ ՚ի Մակեդովնիա անցանիցեմ. բայց իբրեւ շրջեցա՛յց ընդ Մակեդովնիա[3952],
[3952] Ոմանք. Բայց յորժամ շրջեցայց ՚ի Մակեդոնիա։
5 Ձեզ մօտ կը գամ, երբ անցնեմ Մակեդոնիայով (քանզի Մակեդոնիայով պիտի անցնեմ միայն).
5 Սակայն ես ձեզի պիտի գամ՝ երբ Մակեդոնիայէն անցնիմ. քանզի Մակեդոնիայէն կ’անցնիմ.
zohrab-1805▾ eastern-1994▾ western am▾
16:55: Я приду к вам, когда пройду Македонию; ибо я иду через Македонию.
16:5  ἐλεύσομαι δὲ πρὸς ὑμᾶς ὅταν μακεδονίαν διέλθω, μακεδονίαν γὰρ διέρχομαι·
16:5. Ἐλεύσομαι ( I-shall-come ) δὲ (moreover) πρὸς (toward) ὑμᾶς (to-ye) ὅταν (which-also-ever) Μακεδονίαν (to-a-Makedonia) διέλθω, (I-might-have-had-came-through,"Μακεδονίαν (to-a-Makedonia) γὰρ (therefore) διέρχομαι , ( I-come-through-of ,"
16:5. veniam autem ad vos cum Macedoniam pertransiero nam Macedoniam pertransiboNow I will come to you, when I shall have passed through Macedonia. For I shall pass through Macedonia.
5. But I will come unto you, when I shall have passed through Macedonia; for I do pass through Macedonia;
16:5. Now I will visit you after I have passed through Macedonia. For I will pass through Macedonia.
16:5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia:

5: Я приду к вам, когда пройду Македонию; ибо я иду через Македонию.
16:5  ἐλεύσομαι δὲ πρὸς ὑμᾶς ὅταν μακεδονίαν διέλθω, μακεδονίαν γὰρ διέρχομαι·
16:5. veniam autem ad vos cum Macedoniam pertransiero nam Macedoniam pertransibo
Now I will come to you, when I shall have passed through Macedonia. For I shall pass through Macedonia.
16:5. Now I will visit you after I have passed through Macedonia. For I will pass through Macedonia.
16:5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9: Ап. намеревается посетить Коринф после того, как побывает в Македонии, и побыть в Коринфе долгое время. Теперь же ему нужно остаться до 50-цы в Ефесе. - Иду чрез Македонию, т. е. собираюсь идти... - Меня проводили, т. е. приготовили для меня и моих спутников все необходимое в путешествии. - Ап. писал послание около Пасхи 57-го г. Он рассчитывал еще несколько недель прожить в Ефесе, лето провести в Македонии, откуда осенью пойти в Коринф и пробыть там зиму 57-58-го года. Но некоторые обстоятельства заставили его изменить свое намерение и обстоятельства эти были, кажется, очень серьезного свойства (ср. 2Кор. II:1-4). - Дверь, т. е. открылась возможность распространять Евангелие. - И противников много. Это обстоятельство заставляет Апостола продолжать свое пребывание в Ефесе. Он должен бороться с теми, кто ставил преграды Евангелию, и побороть их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Promises to Visit Corinth.A. D. 57.
5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there are many adversaries.

In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe, 1. His purpose: he intended to pass out of Asia, where he now was (vide v. 8, 19) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, v. 5, 6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, that they might bring him on his journey whithersoever he went (v. 6); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, 3 John 6), so that nothing might be wanting to him, as he himself speaks, Tit. iii. 13. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good. 2. His excuse for not seeing them now, because it would be only by the way (v. 7), en parodo--in transitu--en passant: it would only be a transient visit. He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer. 3. We have the limitation of this purpose: I trust to tarry awhile with you, if the Lord permit, v. 7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit." Note, All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that, James iv. 15. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it. 4. We have his purpose expressed of staying at Ephesus for the present. He says he would stay there till pentecost, v. 8. It is very probable that at the time of writing this epistle he was in Ephesus, from this passage, compared with v. 19, where he says, The churches of Asia salute you. A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as the subscription to this epistle in our common copies has it. "The churches of Macedonia salute you" had been much more properly inserted in the close of a letter from Philippi, than the other. But, 5. We have the reason given for his staying at Ephesus for the present: Because a great door, and effectual, was opened to him, and there were many adversaries, v. 9. A great door and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there were many adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetted by opposition; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time desert his station, and disgrace his character and doctrine? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and discouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.
Adam Clarke: Commentary on the Bible - 1831
16:5: I will come unto you, when I shall pass through Macedonia - St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle that states it to have been written from Philippi, that it was written from Ephesus: and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e. I am in Ephesus, and here I purpose to remain until pentecost. Though Macedonia was not in the direct way from Ephesus to Corinth, yet the apostle intended to make it in his way. And it was because it was not in the direct road, but lay at the upper end of the Aegean Sea, and very far out of his direct line, that he says, I do pass through Macedonia - I have purposed to go thither before I go to Corinth.
Albert Barnes: Notes on the Bible - 1834
16:5: Now I will come unto you - I purpose to come unto you. He had expected to see them on his way to Macedonia, but, on some account, had been induced to abandon that design. See the notes at Co2 1:15-17.
When I shall pass through Macedonia - When I shall have passed through Macedonia. He proposed to go to Macedonia first, and, having passed through that country, visiting the churches, to go to Corinth. For the situation of Macedonia, see the notes at Act 16:9.
For I do pass through Macedonia - I design to do it. It is my present intention. Though he had abandoned, from some cause, the design of passing through Corinth on his way to Macedonia, yet he had not given up the design itself. It was still his intention to go there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: when: Act 19:21, Act 20:1-3; Co2 1:15-17
John Gill
Now I will come unto you,.... Which he again assures them of, as being his real intention and design; though some had given out that he would not come to them any more, and hoped they should never see him any more; see 1Cor 4:18.
When I shall pass through Macedonia; hereby fixing the time when he intended to visit them after he had gone through that country, and had received their collections for the saints at Jerusalem, which the churches there so generously made, and pressed him to the ministering of, of which he speaks in his next epistle.
For I do pass through Macedonia; not that he was then passing through Macedonia, or was in it, and so at Philippi, from whence this epistle is said to be written, as the subscription at the end of it expresses, for he was now at Ephesus; see 1Cor 16:8 and from thence was this epistle written; he was not in Macedonia till some time after, see 2Cor 2:12 but the sense is, that he should take his tour through Macedonia; and so the Vulgate Latin version renders it, "for I shall pass through Macedonia"; and so coming into Greece, he intended to come to Corinth, and stay some time with them.
John Wesley
I pass through Macedonia - I purpose going that way.
Robert Jamieson, A. R. Fausset and David Brown
His first intention had been (2Cor 1:15-16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Cor 5:9); now having laid aside this intention (for which he was charged with levity, 2Cor 1:17, &c., whereas it was through lenity, 2Cor 1:23; 2Cor 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."
for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [PALEY]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Cor 2:13; 2Cor 8:1; 2Cor 9:2, 2Cor 9:4), and on his way to Corinth (2Cor 12:14; 2Cor 13:1; compare Acts 20:1-2). "Pass through" is opposed to "abide" (1Cor 16:6). He was not yet in Macedonia (as 1Cor 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).
16:616:6: թէ դէպ լիցի, առ ձե՛զ մնացից՝ եւ կամ ձմերեցից. զի դո՛ւք յուղարկիցէք զիս՝ ուր եւ երթալոցն իցեմ[3953]։ [3953] Ոմանք. Թէ դէպ լինիցի... մնացից՝ կամ ձմերեցից, զի եւ դուք յղարկիցէք... ուր երթալոց եմ։
6 եւ եթէ յարմար լինի, ձեզ մօտ կը մնամ կամ կը ձմեռեմ, որ դուք ճանապարհ դնէք ինձ, ուր էլ գնալու լինեմ.
6 Եւ կարելի է որ ձեր քով մնամ եւ ձմեռն ալ անցընեմ. որպէս զի դուք զիս ճամբայ դնէք, ուր որ ես պիտի երթամ։
թէ դէպ լիցի, առ ձեզ մնացից եւ կամ ձմերեցից, զի դուք յուղարկիցէք զիս ուր եւ երթալոցն իցեմ:

16:6: թէ դէպ լիցի, առ ձե՛զ մնացից՝ եւ կամ ձմերեցից. զի դո՛ւք յուղարկիցէք զիս՝ ուր եւ երթալոցն իցեմ[3953]։
[3953] Ոմանք. Թէ դէպ լինիցի... մնացից՝ կամ ձմերեցից, զի եւ դուք յղարկիցէք... ուր երթալոց եմ։
6 եւ եթէ յարմար լինի, ձեզ մօտ կը մնամ կամ կը ձմեռեմ, որ դուք ճանապարհ դնէք ինձ, ուր էլ գնալու լինեմ.
6 Եւ կարելի է որ ձեր քով մնամ եւ ձմեռն ալ անցընեմ. որպէս զի դուք զիս ճամբայ դնէք, ուր որ ես պիտի երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: У вас же, может быть, поживу, или и перезимую, чтобы вы меня проводили, куда пойду.
16:6  πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ ἢ καὶ παραχειμάσω, ἵνα ὑμεῖς με προπέμψητε οὖ ἐὰν πορεύωμαι.
16:6. πρὸς (toward) ὑμᾶς (to-ye) δὲ (moreover) τυχὸν (to-having-had-actuated) καταμενῶ (I-shall-stay-down) ἢ (or) παραχειμάσω, (I-shall-beside-pour-belong-to,"ἵνα (so) ὑμεῖς (ye) με (to-me) προπέμψητε (ye-might-have-dispatched-before) οὗ (of-which) ἐὰν (if-ever) πορεύωμαι . ( I-might-traverse-of )
16:6. apud vos autem forsitan manebo vel etiam hiemabo ut vos me deducatis quocumque ieroAnd with you perhaps I shall abide, or even spend the winter: that you may bring me on my way whithersoever I shall go.
6. but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go.
16:6. And perhaps I will stay with you, and even spend the winter, so that you may lead me on my way, whenever I depart.
16:6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go:

6: У вас же, может быть, поживу, или и перезимую, чтобы вы меня проводили, куда пойду.
16:6  πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ ἢ καὶ παραχειμάσω, ἵνα ὑμεῖς με προπέμψητε οὖ ἐὰν πορεύωμαι.
16:6. apud vos autem forsitan manebo vel etiam hiemabo ut vos me deducatis quocumque iero
And with you perhaps I shall abide, or even spend the winter: that you may bring me on my way whithersoever I shall go.
16:6. And perhaps I will stay with you, and even spend the winter, so that you may lead me on my way, whenever I depart.
16:6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
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Adam Clarke: Commentary on the Bible - 1831
16:6: Yea, and winter with you - He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter.
That ye may bring me on my journey - That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he labored at his business to acquire the means of travelling.
Albert Barnes: Notes on the Bible - 1834
16:6: That ye may bring me on my journey - That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See the note at Act 10:23.
On my journey ... - Probably to Judea. This was evidently his intention. But wheRev_er he should go, it would be gratifying to him to have their aid and companionship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: winter: Act 27:12, Act 28:11; Tit 3:12
that ye: Act 15:3, Act 17:15, Act 20:38, Act 21:5; Rom 15:24; Co2 1:16; Jo3 1:6, Jo3 1:7
John Gill
And it may be that I will abide,.... He could not be certain what calls in Providence he might have to some other places, where his presence would be necessary:
yea, and winter with you; stay all winter with them, for the space of three months, as we read he did in Greece, Acts 20:1.
That ye may bring me on my journey whithersoever I go; both by accompanying him in person themselves, in token of honour and respect, and by providing things necessary for his journey; see Acts 15:3.
Robert Jamieson, A. R. Fausset and David Brown
He did "abide and even winter" for the three WINTER months in Greece (Corinth), Acts 20:3, Acts 20:6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [BIRKS, HorÃ&brvbr; ApostolicÃ&brvbr;].
ye--emphatical in the Greek.
whithersoever I go--He purposed to go to Judea (2Cor 1:16) from Corinth, but his plans were not positively fixed as yet (see on 1Cor 16:4; compare Acts 19:21).
16:716:7: Զի ո՛չ կամիմ զձեզ այժմ ՚ի հարեւանցի՛ տեսանել. ա՛կն ունիմ ժամանա՛կ ինչ առնել առ ձեզ, եթէ Տէր հրամայեսցէ[3954]։ [3954] Ոմանք. Քանզի.. զձեզ հարեւանցի տե՛՛։
7 որովհետեւ չեմ ուզում ձեզ հիմա հարեւանցի տեսնել. յոյս ունեմ մի որոշ ժամանակ մնալ ձեզ մօտ, եթէ Տէրը կամենայ:
7 Վասն զի չեմ ուզեր ձեզ հիմա հարեւանցի տեսնել, բայց յոյս ունիմ որ ատեն մը ձեր քով կենամ, եթէ Տէրը հրաման տայ։
Զի ոչ կամիմ զձեզ այժմ ի հարեւանցի տեսանել. ակն ունիմ ժամանակ ինչ առնել առ ձեզ, եթէ Տէր հրամայեսցէ:

16:7: Զի ո՛չ կամիմ զձեզ այժմ ՚ի հարեւանցի՛ տեսանել. ա՛կն ունիմ ժամանա՛կ ինչ առնել առ ձեզ, եթէ Տէր հրամայեսցէ[3954]։
[3954] Ոմանք. Քանզի.. զձեզ հարեւանցի տե՛՛։
7 որովհետեւ չեմ ուզում ձեզ հիմա հարեւանցի տեսնել. յոյս ունեմ մի որոշ ժամանակ մնալ ձեզ մօտ, եթէ Տէրը կամենայ:
7 Վասն զի չեմ ուզեր ձեզ հիմա հարեւանցի տեսնել, բայց յոյս ունիմ որ ատեն մը ձեր քով կենամ, եթէ Տէրը հրաման տայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Ибо я не хочу видеться с вами теперь мимоходом, а надеюсь пробыть у вас несколько времени, если Господь позволит.
16:7  οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν, ἐλπίζω γὰρ χρόνον τινὰ ἐπιμεῖναι πρὸς ὑμᾶς, ἐὰν ὁ κύριος ἐπιτρέψῃ.
16:7. οὐ (Not) θέλω (I-determine) γὰρ (therefore) ὑμᾶς (to-ye) ἄρτι (unto-adjusted) ἐν (in) παρόδῳ (unto-a-way-beside) ἰδεῖν, (to-have-had-seen,"ἐλπίζω (I-expect-to) γὰρ (therefore) χρόνον (to-an-interim) τινὰ (to-a-one) ἐπιμεῖναι (to-have-stayed-upon) πρὸς (toward) ὑμᾶς, (to-ye) ἐὰν (if-ever) ὁ (the-one) κύριος (Authority-belonged) ἐπιτρέψῃ. (it-might-have-turned-upon)
16:7. nolo enim vos modo in transitu videre spero enim me aliquantum temporis manere apud vos si Dominus permiseritFor I will not see you now by the way: for I trust that I shall abide with you some time, if the Lord permit.
7. For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit.
16:7. For I am not willing to see you now only in passing, since I hope that I may remain with you for some length of time, if the Lord permits.
16:7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit:

7: Ибо я не хочу видеться с вами теперь мимоходом, а надеюсь пробыть у вас несколько времени, если Господь позволит.
16:7  οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν, ἐλπίζω γὰρ χρόνον τινὰ ἐπιμεῖναι πρὸς ὑμᾶς, ἐὰν ὁ κύριος ἐπιτρέψῃ.
16:7. nolo enim vos modo in transitu videre spero enim me aliquantum temporis manere apud vos si Dominus permiserit
For I will not see you now by the way: for I trust that I shall abide with you some time, if the Lord permit.
16:7. For I am not willing to see you now only in passing, since I hope that I may remain with you for some length of time, if the Lord permits.
16:7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:7: I will not see you now by the way - From Ephesus to Corinth was merely across the Aegean Sea, and comparatively a short passage.
Albert Barnes: Notes on the Bible - 1834
16:7: For I will not see you now by the way - On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way.
But I trust to tarry a while with you - That is, on my return from Macedonia, Co1 16:5. Greek, "I hope to remain with you a little while.
If the Lord permit - The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction; see the same form of expression in Co1 4:19, and the note on that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: if: Co1 4:19; Pro 19:21; Jer 10:23; Act 18:21; Rom 1:10; Jam 4:15
John Gill
For I will not see you now by the way,.... Just to look upon them, and be gone, be like a wayfaring man that tarries but for a night:
but I trust to tarry a while with you; the whole winter season:
if the Lord permit; submitting all to the will of God, at whose sovereign disposal he always was, and at whose beck and command he desired to be, and to do nothing, or be any where, but what was agreeable to the will of God.
John Wesley
I will not see you now - Not till I have been in Macedonia.
Robert Jamieson, A. R. Fausset and David Brown
I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (2Cor 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated.
but--The oldest manuscripts read "for."
16:816:8: Բայց այժմ լինիմ յԵփեսո՛ս մինչեւ ցՊենտակոստէ[3955]. [3955] Ոմանք. Լինիցիմ յԵփեսոս։ Բազումք. Մինչեւ ցՊենտէկոստէ։
8 Բայց այժմ կը մնամ Եփեսոսում մինչեւ Պենտեկոստէի օրը.
8 Սակայն հիմա ես Եփեսոս պիտի մնամ մինչեւ Պէնտէկոստէ.
Բայց այժմ լինիմ յԵփեսոս մինչեւ ցՊենտակոստէ:

16:8: Բայց այժմ լինիմ յԵփեսո՛ս մինչեւ ցՊենտակոստէ[3955].
[3955] Ոմանք. Լինիցիմ յԵփեսոս։ Բազումք. Մինչեւ ցՊենտէկոստէ։
8 Բայց այժմ կը մնամ Եփեսոսում մինչեւ Պենտեկոստէի օրը.
8 Սակայն հիմա ես Եփեսոս պիտի մնամ մինչեւ Պէնտէկոստէ.
zohrab-1805▾ eastern-1994▾ western am▾
16:88: В Ефесе же я пробуду до Пятидесятницы,
16:8  ἐπιμενῶ δὲ ἐν ἐφέσῳ ἕως τῆς πεντηκοστῆς·
16:8. ἐπιμένω (I-shall-stay-upon) δὲ (moreover) ἐν (in) Ἐφέσῳ (unto-an-Efesos) ἕως (unto-if-which) τῆς (of-the-one) πεντηκοστῆς: (of-fiftieth)
16:8. permanebo autem Ephesi usque ad pentecostenBut I will tarry at Ephesus, until Pentecost.
8. But I will tarry at Ephesus until Pentecost;
16:8. But I must remain at Ephesus, even until Pentecost.
16:8. But I will tarry at Ephesus until Pentecost.
But I will tarry at Ephesus until Pentecost:

8: В Ефесе же я пробуду до Пятидесятницы,
16:8  ἐπιμενῶ δὲ ἐν ἐφέσῳ ἕως τῆς πεντηκοστῆς·
16:8. permanebo autem Ephesi usque ad pentecosten
But I will tarry at Ephesus, until Pentecost.
16:8. But I must remain at Ephesus, even until Pentecost.
16:8. But I will tarry at Ephesus until Pentecost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: I will tarry at Ephesus - And it is very probable that he did so; and that all these journeys were taken as he himself had projected. See on Co1 16:5 (note).
Albert Barnes: Notes on the Bible - 1834
16:8: But I will tarry at Ephesus - This passage proves that this letter was written from Ephesus. It is by such indications as this usually that we are able to determine the place where the Epistles were written. In regard to the situation of Ephesus, see the note on Act 18:19.
Until Pentecost - This was a Jewish festival occurring fifty days after the Passover, and hence called the Pentecost. See the note at Act 2:1. As there were Jews at Corinth, and doubtless in the church, they would understand the time which Paul referred to; and as he was a Jew, he naturally used their mode of reckoning time where it would be understood. Doubtless the great festivals of the Jews were well known among most of the cities of Greece, as there were Jews in them all who were scrupulous in their observances. It is no improbable supposition, also, that Christians everywhere regarded this day with deep interest, as being the day on which the Holy Spirit descended on the apostles and on the people of Jerusalem, Acts 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: at: Co1 15:32
Pentecost: Exo 23:16; Lev 23:15-21; Act 2:1
John Gill
But I will tarry at Ephesus till Pentecost. The feast of weeks, or of harvest, which was fifty days from the passover; See Gill on Acts 2:1 which though abrogated at the death of Christ, was observed by the Jews, and is mentioned by the apostle, not as a festival that the Christians were obliged to regard, or did regard, but as pointing out the time he intended to stay at Ephesus: and we elsewhere read, that he was greatly desirous of being at Jerusalem on the day of Pentecost, Acts 20:16 not to keep it, but because there would then be abundance of people from all parts there, to whom he should have an opportunity of preaching the Gospel.
John Wesley
I will stay at Ephesus - Where he was at this time.
Robert Jamieson, A. R. Fausset and David Brown
at Ephesus--whence Paul writes this Epistle. Compare 1Cor 16:19, "Asia," wherein Ephesus was.
until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Acts 19:21-22). Combined with 1Cor 5:7-8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.
16:916:9: զի դուռն բացեա՛լ է ինձ մե՛ծ եւ կարեւոր, եւ հակառակորդք բազում են[3956]։ [3956] Ոմանք. Բաց է ինձ։ Ոսկան. Եւ հակառակօղք բազում։
9 քանի որ ինձ համար աշխատանքի մեծ եւ կարեւոր դուռ է բացուած, իսկ հակառակորդները շատ են:
9 Վասն զի ինծի մեծ ու արդիւնաւոր դուռ մը բացուած է ու շատ հակառակորդներ կան։
զի դուռն բացեալ է ինձ մեծ եւ կարեւոր, եւ հակառակորդք բազում են:

16:9: զի դուռն բացեա՛լ է ինձ մե՛ծ եւ կարեւոր, եւ հակառակորդք բազում են[3956]։
[3956] Ոմանք. Բաց է ինձ։ Ոսկան. Եւ հակառակօղք բազում։
9 քանի որ ինձ համար աշխատանքի մեծ եւ կարեւոր դուռ է բացուած, իսկ հակառակորդները շատ են:
9 Վասն զի ինծի մեծ ու արդիւնաւոր դուռ մը բացուած է ու շատ հակառակորդներ կան։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: ибо для меня отверста великая и широкая дверь, и противников много.
16:9  θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί.
16:9. θύρα (a-portal) γάρ (therefore) μοι (unto-me) ἀνέῳγεν (it-hath-had-come-to-open-up,"μεγάλη (great) καὶ (and) ἐνεργής, (worked-in,"καὶ (and) ἀντικείμενοι ( ever-a-one-situating ," πολλοί . ( much )
16:9. ostium enim mihi apertum est magnum et evidens et adversarii multiFor a great door and evident is opened unto me: and many adversaries.
9. for a great door and effectual is opened unto me, and there are many adversaries.
16:9. For a door, great and unavoidable, has opened to me, as well as many adversaries.
16:9. For a great door and effectual is opened unto me, and [there are] many adversaries.
For a great door and effectual is opened unto me, and [there are] many adversaries:

9: ибо для меня отверста великая и широкая дверь, и противников много.
16:9  θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί.
16:9. ostium enim mihi apertum est magnum et evidens et adversarii multi
For a great door and evident is opened unto me: and many adversaries.
16:9. For a door, great and unavoidable, has opened to me, as well as many adversaries.
16:9. For a great door and effectual is opened unto me, and [there are] many adversaries.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:9: A great door and effectual is opened - Θυοα γαρ μοι ανεωγε μεγαλη και ενεργης· A great and energetic door is opened to me; that is, God has made a grand opening to me in those parts, which I perceive will require much labor; and besides, I shall have many adversaries to oppose me. So Bp. Pearce understands the words ενεργης, not as signifying effectual, but as implying full of labor. Door often signifies occasion or opportunity; but here, the apostle may allude to the throwing open of the great doors of the Circus Maximus before the chariot races began; and the many adversaries may refer to the numerous competitors in those races.
God gave him a grand opportunity to preach the Gospel; but he was not to expect that either Satan or wicked men would leave him unmolested.
Albert Barnes: Notes on the Bible - 1834
16:9: For a great door - There is abundant opportunity for usefulness. The word "door" is used evidently to denote an occasion or an opportunity for doing anything. It is the means by which we have entrance or access; and hence denotes facility in doing anything when there is no obstruction; see Act 14:27; Co2 2:12; Col 4:3.
And effectual - That is, effective, or adapted to success; presenting opportunity for great effects. There is abundant opportunity to preach the gospel; there is attention to what is spoken, and great interest in it; there is great encouragement to labor. It is possible that this was one of the reasons why Paul had changed his mind about Macedonia. It would require time to visit Corinth, as he would wish to remain there; and an unexpected opportunity having arisen for doing good, he judged it best to remain at Ephesus as long as practicable, and then to go at once to Macedonia.
And there are many adversaries - Many opposers; many who resist the gospel. These were doubtless in part Jews who excited opposition to him, and in part the friends of Demetrius; see Acts 19. That Paul had great success in Ephesus, and that his labors were attended with a great Rev_ival of religion there, is manifest from that chapter. We may remark here:
(1) That such a work of grace, such a setting open a great and effectual door, is often the occasion of increased opposition to the gospel. It is no uncommon thing that the adversaries of Christ should be excited at such times; and we are not to be surprised if the same thing should occur now which occurred in the time of Paul.
(2) this was regarded by Paul as no reason why he should leave Ephesus, but rather as a reason why he should remain there. It was regarded by him as an evidence that the Holy Spirit was there. It was proof that the enemies of God were alarmed, and that the kingdom of Christ was advancing. His presence, also, would be needed there, to encourage and strengthen the young converts who would be attacked and opposed; and he deemed it his duty to remain. A minister should never wish to make enemies to the gospel, nor seek to excite them to make opposition; but such opposition is often evidence that the Spirit of God is among a people; that the consciences of sinners are aroused and alarmed; and that the great enemy of God and man is making, as he was at Ephesus, a desperate effort to preserve his kingdom from being destroyed.
(3) a minister should regard it as his duty in a special manner to be among his people when there is such opposition excited. His presence is needed to comfort and encourage the church; and when the minds of people are excited, it is often the best time to present truth, and to defend successfully the great doctrines of the Bible.
(4) ministers should not be discouraged because there is opposition to the gospel. It is one ground of encouragement. It is an indication of the presence of God in awakening the conscience. And it is far more favorable as a season to do good than a dead calm, and when there is universal stagnation and unconcern.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: a great: Act 19:8-10
door: Act 14:27; Co2 2:12; Col 4:3; Rev 3:7, Rev 3:8
there: Co1 15:32; Act 19:9, Act 19:10; Co2 1:8-10; Phi 3:18
Geneva 1599
For a great door and (d) effectual is opened unto me, and [there are] many adversaries.
(d) Very fit and convenient to do great things by.
John Gill
For a great door,.... Meaning an opportunity of ministering the word at Ephesus, a very populous city, and where he might have hope great good would be done. Some think that by this fair opportunity, or hopeful prospect, he means the populousness of the city; others, the conversion of some great men in it, which had made way for the introduction of Gospel there: but it seems rather to intend the desire that there appeared in many persons here to have the Gospel preached unto them; they flocked unto it; their hearts were opened to attend to it, and great numbers believed; and the apostle found a door of utterance in himself, and a door of entrance in them, which were reasons with him to tarry here.
And effectual is opened to me; not by him, but to him: this door was opened by him who has the key of David, that opens, and no man shuts; and the door of faith being opened by him, it was effectual to the quickening of sinners dead in trespasses and sins, to the enlightening of blind eyes, unstopping of deaf ears, and softening hard hearts; to the turning of souls from the power of Satan to God, to the quickening, comforting, and establishing of saints, and indeed to salvation to all that believe; which is the case when the word comes, not in word only, but in power; then it works effectually in them that believe; and since there was an opportunity of preaching the Gospel with such good effect, the apostle was desirous of making use of it:
and there are many adversaries; as there always are where the Gospel is preached, and especially with success, when sinners are converted, and saints are edified and comforted. The adversary Satan roars, and the posse of devils under him are employed one way or another to obstruct the Gospel if possible; false teachers are raised up to oppose it, and profane men are instigated by him to persecute the preachers and professors of it: so it was at Ephesus, the Jews disputed against it, and spoke evil of it; Demetrius the silversmith, and those of his craft, rose up in a tumultuous manner, crying, great is Diana of the Ephesians, stirring up the people against the apostle, and his companions; all which he had some foreviews of, and found to be true by experience, as may be seen in Acts 19:21 and which, though to another man would have been a reason to have departed, was a reason with him to stay; to bear his testimony to the Gospel, to appear in the defence of it, against the disputers of this world, and to strengthen and establish the minds of weak believers in it, who might have been in some danger through so many adversaries; wherefore he saw and judged that his presence was necessary, and that it was proper for him to stay the time he mentions.
John Wesley
A great door - As to the number of hearers. And effectual - As to the effects wrought upon them. And there are many adversaries - As there must always be where Satan's kingdom shakes. This was another reason for his staying there.
Robert Jamieson, A. R. Fausset and David Brown
door-- (2Cor 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Hos 2:15. "Door of faith," Acts 14:27. "An open door," Rev_ 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [ESTIUS]; or opportune for effecting great results [BEZA].
many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Acts 19:9-23). Where great good is, there evil is sure to start up as its antagonist.
16:1016:10: Արդ՝ եթէ եկեսցէ Տիմոթէոս, տեսջի՛ք զիարդ աներկեւղ լինիցի առ ձեզ. զի զգործ Տեառն գործէ, որպէս եւ ե՛սս[3957]. [3957] Ոմանք. Գործեաց՝ որպէս եւ ես։
10 Արդ, եթէ Տիմոթէոսը գայ, տեսէք, որ աներկիւղ լինի ձեր մէջ, որովհետեւ Տիրոջ գործն է անում, ինչպէս ինքս էլ:
10 Արդ՝ եթէ Տիմոթէոս գայ, նայեցէ՛ք որ ձեր քով առանց վախի մնայ. քանզի անիկա Տէրոջը գործը կը գործէ, ինչպէս ես ալ։
Արդ եթէ եկեսցէ Տիմոթէոս, տեսջիք զիարդ աներկեւղ լինիցի առ ձեզ. զի զգործ Տեառն գործէ, որպէս եւ եսս:

16:10: Արդ՝ եթէ եկեսցէ Տիմոթէոս, տեսջի՛ք զիարդ աներկեւղ լինիցի առ ձեզ. զի զգործ Տեառն գործէ, որպէս եւ ե՛սս[3957].
[3957] Ոմանք. Գործեաց՝ որպէս եւ ես։
10 Արդ, եթէ Տիմոթէոսը գայ, տեսէք, որ աներկիւղ լինի ձեր մէջ, որովհետեւ Տիրոջ գործն է անում, ինչպէս ինքս էլ:
10 Արդ՝ եթէ Տիմոթէոս գայ, նայեցէ՛ք որ ձեր քով առանց վախի մնայ. քանզի անիկա Տէրոջը գործը կը գործէ, ինչպէս ես ալ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Если же придет к вам Тимофей, смотрите, чтобы он был у вас безопасен; ибо он делает дело Господне, как и я.
16:10  ἐὰν δὲ ἔλθῃ τιμόθεος, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς, τὸ γὰρ ἔργον κυρίου ἐργάζεται ὡς κἀγώ·
16:10. Ἐὰν (If-ever) δὲ (moveover) ἔλθῃ (it-might-have-had-came,"Τιμόθεος, (a-Timotheos,"βλέπετε (ye-should-view) ἵνα (so) ἀφόβως (unto-un-feareed) γένηται ( it-might-have-had-became ) πρὸς (toward) ὑμᾶς, (to-ye,"τὸ (to-the-one) γὰρ (therefore) ἔργον (to-a-work) Κυρίου (of-Authority-belonged) ἐργάζεται ( it-worketh-to ) ὡς (as) ἐγώ: (I)
16:10. si autem venerit Timotheus videte ut sine timore sit apud vos opus enim Domini operatur sicut et egoNow if Timothy come, see that he be with you without fear: for he worketh the work of the Lord, as I also do.
10. Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do:
16:10. Now if Timothy arrives, see to it that he may be among you without fear. For he is doing the work of the Lord, just as I also do.
16:10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also [do].
Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also:

10: Если же придет к вам Тимофей, смотрите, чтобы он был у вас безопасен; ибо он делает дело Господне, как и я.
16:10  ἐὰν δὲ ἔλθῃ τιμόθεος, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς, τὸ γὰρ ἔργον κυρίου ἐργάζεται ὡς κἀγώ·
16:10. si autem venerit Timotheus videte ut sine timore sit apud vos opus enim Domini operatur sicut et ego
Now if Timothy come, see that he be with you without fear: for he worketh the work of the Lord, as I also do.
16:10. Now if Timothy arrives, see to it that he may be among you without fear. For he is doing the work of the Lord, just as I also do.
16:10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also [do].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: До прихода Апостола в Коринф туда может прибыть Тимофей. Ап. просит коринфян принять его и проводить как следует. Что касается Аполлоса, то он не захотел пойти в Коринф теперь и придет после. Ап. опасается, что коринфяне могут пренебречь тем, что им будет говорить Тимофей: он должен был показаться им слишком юным для того, чтобы выступать в качестве руководителя Церкви (ср. 1Тим. IV:12). - Я жду его с братиями. Посланные Коринфской Церковью к Павлу послы еще не ушли в это время от него и ждали, что скажет о настроении коринфян Тимофей (ст. 17). - А что до брата Аполлоса... Ап. в виду существования партии Аполлоса в Коринфе, считает нужным сказать, что он вовсе не задерживает у себя Аполлоса, как будто опасаясь усиления его партии с его прибытием в Коринф. Аполлос сам не хотел идти туда, не желая подать повод к тому, чтобы его считали ищущим популярности в ущерб влиянию Павла. - С братиями т. е. с посланными от коринфской Церкви христианами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Recommends Timothy; General Directions.A. D. 57.
10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

In this passage,

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

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

III. He informs them of Apollos's purpose to see them. 1. He himself had greatly desired him to come to them, v. 12. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, vide ch. iv. 6), yet Paul did not hinder Apollos from going to Corinth in his own absence, nay, he pressed him to go thither. He had no suspicions of Apollos, as if he would lessen Paul's interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, nor suspect of such selfish designs. True charity and brotherly love think no evil. And where should these reign, if not in the breasts of the ministers of Christ? 2. Apollos could not be prevailed on for the present to come, but would at a more convenient season. Perhaps their feuds and factions might render the present season improper. He would not go to be set at the head of a party and countenance the dividing and contentious humour. When this had subsided, through Paul's epistle to them and Timothy's ministry among them, he might conclude a visit would be more proper. Apostles did not vie with each other, but consulted each other's comfort and usefulness. Paul intimates his great regard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them; and Apollos shows his respect to Paul, and his concern to keep up his character and authority, by declining the journey till the Corinthians were in better temper. Note, It is very becoming the ministers of the gospel to have and manifest a concern for each other's reputation and usefulness.
Adam Clarke: Commentary on the Bible - 1831
16:10: Now, if Timotheus come - Of Timothy we have heard before, Co1 4:17. And we learn, from Act 19:22, that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the very exceptionable subscription at the end of this epistle, that the epistle itself was not sent by Timothy, as there stated.
That he may be with you without fear - That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for he worketh the work of the Lord - he is Divinely appointed, as I also am.
Albert Barnes: Notes on the Bible - 1834
16:10: Now if Timotheus come - Paul had sent Timothy to them (see the note at Co1 4:17-18), but as he had many churches to visit, it was not absolutely certain that he would go to Corinth.
May be with you without fear - Let him be received kindly and affectionately. Timothy was then a young man; Act 16:1-3; Ti1 4:12. There might be some danger that he might feel himself embarrassed among the rich, the frivilous, and the great. Paul, therefore, asks them to encourage him, to receive him kindly, and not to embarrass him. Perhaps, also, there may be some reference to the false teachers whom Timothy might be called on to oppose. They were powerful, and they might endeavor to intimidate and alarm him. Paul, therefore, asks the church to sustain him in his efforts to defend the truth.
For he worketh the work of the Lord - He is engaged in the service of the Lord; and he is worthy of your confidence, and worthy to be sustained by you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: if: Co1 4:17; Act 19:22
without: Co1 16:11; Th1 4:12
for: Co1 15:58; Rom 16:21; Co2 6:1; Phi 2:19-22; Th1 3:2
Geneva 1599
Now if Timotheus come, see that he may be with you (e) without fear: for he worketh the work of the Lord, as I also [do].
(e) Without any just occasion of fear.
John Gill
Now if Timotheus come,.... The apostle had sent him already, as appears from 1Cor 4:17 and he was now gone from him; but whether he might not be prevented by unforeseen incidents in his journey, he could not say; and therefore speaks cautiously of his coming; from whence it is evident, that this epistle was not sent by Timothy, as the subscription to it suggests.
See that he may be with you without fear; should he come to them, the apostle desires they would take care of him, that he might be safe and secure from enemies of every sort, of which there were many at Corinth; who, as they were of a malignant disposition to him, would use a disciple of his ill: and these were not only, or so much, infidels and profane sinners, but false teachers, and the factions under them, and especially they of the circumcision.
For he worketh the work of the Lord, as I also do; which is a reason why they should be careful of him, that nobody molest him, and put him into fear; since though he was not in so high an office as the apostle, yet he was called to the same work of the ministry, was engaged in the same service of Christ, and was zealous in promoting the same common cause, interest, and kingdom of the Redeemer, and faithfully preached the same Gospel as the apostle did; and therefore would doubtless meet with the same enemies, and be in the same danger.
John Wesley
Without fear - Of any one's despising him for his youth. For he worketh the work of the Lord - The true ground of reverence to pastors. Those who do so, none ought to despise.
Robert Jamieson, A. R. Fausset and David Brown
Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Cor 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Acts 19:21-22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. It is not certain that Timothy actually reached Corinth; for in Acts 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Cor 1:1 represents him with Paul in Macedonia; and 2Cor 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. ALFORD argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Cor 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Cor 7:6-7).
without fear--Referring perhaps to a nervous timidity in Timothy's character (Ti1 3:15; Ti1 5:22, Ti1 5:24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.
16:1116:11: մի՛ ոք զնա անգոսնեսցէ. եւ յուղարկեսջի՛ք զնա խաղաղութեամբ, զի եկեսցէ առ իս. քանզի ա՛կն ունիմ նմա եղբա՛րբք հանդերձ։ ազ
11 Ոչ ոք նրան թող չարհամարհի. եւ նրան ճանապա՛րհ դրէք խաղաղութեամբ, որ գայ ինձ մօտ, քանզի սպասում եմ նրան եղբայրներով հանդերձ:
11 Ուստի չըլլայ որ մէկը զանիկա արհամարհէ. հապա խաղաղութեամբ զանիկա ճամբեցուցէք, որպէս զի ինծի գայ. վասն զի անոր կը սպասեմ եղբայրներուն հետ։
Մի՛ ոք զնա անգոսնեսցէ, եւ յուղարկեսջիք զնա խաղաղութեամբ զի եկեսցէ առ իս. քանզի ակն ունիմ նմա եղբարբք հանդերձ:

16:11: մի՛ ոք զնա անգոսնեսցէ. եւ յուղարկեսջի՛ք զնա խաղաղութեամբ, զի եկեսցէ առ իս. քանզի ա՛կն ունիմ նմա եղբա՛րբք հանդերձ։ ազ
11 Ոչ ոք նրան թող չարհամարհի. եւ նրան ճանապա՛րհ դրէք խաղաղութեամբ, որ գայ ինձ մօտ, քանզի սպասում եմ նրան եղբայրներով հանդերձ:
11 Ուստի չըլլայ որ մէկը զանիկա արհամարհէ. հապա խաղաղութեամբ զանիկա ճամբեցուցէք, որպէս զի ինծի գայ. վասն զի անոր կը սպասեմ եղբայրներուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: Посему никто не пренебрегай его, но проводите его с миром, чтобы он пришел ко мне, ибо я жду его с братиями.
16:11  μή τις οὗν αὐτὸν ἐξουθενήσῃ. προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός με, ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν.
16:11. μή (lest) τις (a-one) οὖν (accordingly) αὐτὸν (to-it) ἐξουθενήσῃ. (it-might-have-not-from-oned-out-unto) προπέμψατε (Ye-should-have-dispatched-before) δὲ (moreover) αὐτὸν (to-it) ἐν (in) εἰρήνῃ, (unto-a-peace,"ἵνα (so) ἔλθῃ (it-might-have-had-came) πρός (toward) με, (to-me," ἐκδέχομαι ( I-receive-out ) γὰρ (therefore) αὐτὸν (to-it) μετὰ (with) τῶν (of-the-ones) ἀδελφῶν . ( of-brethrened )
16:11. ne quis ergo illum spernat deducite autem illum in pace ut veniat ad me expecto enim illum cum fratribusLet no man therefore despise him: but conduct ye him on his way in peace, that he may come to me. For I look for him with the brethren.
11. let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren.
16:11. Therefore, let no one despise him. Instead, lead him on his way in peace, so that he may come to me. For I am awaiting him with the brothers.
16:11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren:

11: Посему никто не пренебрегай его, но проводите его с миром, чтобы он пришел ко мне, ибо я жду его с братиями.
16:11  μή τις οὗν αὐτὸν ἐξουθενήσῃ. προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός με, ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν.
16:11. ne quis ergo illum spernat deducite autem illum in pace ut veniat ad me expecto enim illum cum fratribus
Let no man therefore despise him: but conduct ye him on his way in peace, that he may come to me. For I look for him with the brethren.
16:11. Therefore, let no one despise him. Instead, lead him on his way in peace, so that he may come to me. For I am awaiting him with the brothers.
16:11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:11: Let no man - despise him - Let none pretend to say that he has not full authority from God to do the work of an evangelist.
But conduct him forth in peace - I believe, with Bp. Pearce, that this clause should be translated and pointed thus: accompany him upon his journey, that he may come unto me in peace, (εν ειρηνῃ, in safety), as the word is used in Mar 5:34; and Luk 7:50.
For I look for him with the brethren - Εκδεχομαι - αυτον μετα των αδελφων. This clause should not be understood as if Paul was expecting certain brethren with Timothy; but it was the brethren that were with Paul that were looking for him; I, with the brethren, am looking for him.
Albert Barnes: Notes on the Bible - 1834
16:11: Let no man, therefore, despise him - Let no one despise him on account of his youth and inexperience. It is probable that some of the more wealthy and proud, some who valued themselves on their wisdom and experience, would be disposed to look upon him with contempt. On another occasion, he directed Timothy so to live as that no one should have occasion to despise him on account of his youth Ti1 4:12; and he here urges on the Corinthians, that they should not despise him because be was a young man, and comparatively inexperienced. A minister of the gospel, though young, should receive the respect that is due to his office; and if he conducts himself in accordance with his high calling, his youth should be no barrier to the confidence and affection of even aged and experienced Christians. It should be rather a reason why they should treat him with affection, and encourage him in his work.
But conduct him forth in peace - That is, when he leaves you. Attend him on his way, and help him forward on his journey to me; see the note on Co1 16:6.
For I look for him with the brethren - Erastus accompanied Timothy in this journey Act 19:22, and probably there were others with him. Titus also had been sent to Corinth Co2 12:17-18, and it is not improbable that Paul had desired Titus to bring with him to Ephesus some of the Corinthian brethren, as he might need their assistance there - Grotius.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: no: Co1 16:10; Luk 10:16; Th1 4:8; Ti1 4:12; Tit 2:15
but: Co1 16:6; Act 15:33; Jo3 1:6
Geneva 1599
Let no man therefore despise him: but conduct him forth (f) in peace, that he may come unto me: for I look for him with the brethren.
(f) Safe and sound, and that with every type of courtesy.
John Gill
Let no man therefore despise him,.... On account of his youth; see Ti1 4:12, or neglect to take care of him, which would be to despise him, since he was employed in such an honourable work, equally as the apostle himself: hence it is manifest, that as the lives of Gospel ministers ought to be defended and secured by those to whom they minister, their persons ought to be treated with esteem and respect.
But conduct him forth in peace; when he takes his leave, wish him all happiness and prosperity, accompany him some part of the way in his journey, and provide things necessary for him; all which used to be done to such who laboured in the word and doctrine, and were counted worthy of double honour; and such an one Timothy was judged by the apostle to be:
that he may come unto me; at Ephesus, where he now was, in peace and safety, and relate to him the state and condition of the church; their steadfastness in the faith, their care of him, and the respect they had shown him; all which would be grateful to the apostle:
for I look for him with the brethren; that is, either the brethren that were with the apostle were in earnest expectation of him, together with himself; and so the Ethiopic version reads, "for our brethren with me have expected him"; or else that he looked for him along with the brethren, that either went with him, or should come with him from Corinth, being sent by the church.
John Wesley
I look for him with the brethren - That accompany him.
Robert Jamieson, A. R. Fausset and David Brown
despise--This charge is not given concerning any other of the many messengers whom Paul sent. Ti1 4:12 accounts for it (compare Ps 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;].
conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13).
in peace-- (Acts 15:33; Heb 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Cor 1:11).
I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Cor 2:12-13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [THEOPHYLACT].
with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Cor 16:12; Acts 19:22).
16:1216:12: Այլ վասն Ապաւղոսի եղբօր՝ յո՛յժ աղաչեցի զնա, զի եկեսցէ առ ձեզ եղբա՛րբք հանդերձ. եւ արդեւք՝ ո՛չ էին կամք զի այժմ եկեսցէ. այլ եկեսցէ՛ յորժամ եւ պարապեսցէ[3958]։ [3958] Ոմանք. Կամք իմ զի այժմ... յորժամ պարապեսցի։
12 Ինչ վերաբերում է եղբայր Ապողոսին, շատ խնդրեցի նրան, որ գայ ձեզ մօտ եղբայրներով հանդերձ. բայց, արդարեւ, ցանկութիւն չունի, որ այժմ գայ, այլ կը գայ, երբ յարմար ժամանակ գտնի:
12 Իսկ Ապօղոս եղբօրը համար, շատ աղաչեցի անոր, որ ձեզի գայ եղբայրներուն հետ մէկտեղ. բայց բնաւ կամք չունեցաւ որ հիմա գայ, բայց պիտի գայ՝ երբ յարմար ժամանակ գտնէ։
Այլ վասն Ապողոսի եղբօր` յոյժ աղաչեցի զնա զի եկեսցէ առ ձեզ եղբարբք հանդերձ. եւ արդեւք ոչ էին կամք զի այժմ եկեսցէ, այլ եկեսցէ յորժամ եւ պարապեսցէ:

16:12: Այլ վասն Ապաւղոսի եղբօր՝ յո՛յժ աղաչեցի զնա, զի եկեսցէ առ ձեզ եղբա՛րբք հանդերձ. եւ արդեւք՝ ո՛չ էին կամք զի այժմ եկեսցէ. այլ եկեսցէ՛ յորժամ եւ պարապեսցէ[3958]։
[3958] Ոմանք. Կամք իմ զի այժմ... յորժամ պարապեսցի։
12 Ինչ վերաբերում է եղբայր Ապողոսին, շատ խնդրեցի նրան, որ գայ ձեզ մօտ եղբայրներով հանդերձ. բայց, արդարեւ, ցանկութիւն չունի, որ այժմ գայ, այլ կը գայ, երբ յարմար ժամանակ գտնի:
12 Իսկ Ապօղոս եղբօրը համար, շատ աղաչեցի անոր, որ ձեզի գայ եղբայրներուն հետ մէկտեղ. բայց բնաւ կամք չունեցաւ որ հիմա գայ, բայց պիտի գայ՝ երբ յարմար ժամանակ գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: А что до брата Аполлоса, я очень просил его, чтобы он с братиями пошел к вам; но он никак не хотел идти ныне, а придет, когда ему будет удобно.
16:12  περὶ δὲ ἀπολλῶ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν· καὶ πάντως οὐκ ἦν θέλημα ἵνα νῦν ἔλθῃ, ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ.
16:12. Περὶ (About) δὲ (moreover) Ἀπολλὼ (of-an-Apollos) τοῦ (of-the-one) ἀδελφοῦ, (of-brethrened," πολλὰ ( to-much ) παρεκάλεσα (I-called-beside-unto) αὐτὸν (to-it) ἵνα (so) ἔλθῃ (it-might-have-had-came) πρὸς (toward) ὑμᾶς (to-ye) μετὰ (with) τῶν (of-the-ones) ἀδελφῶν : ( of-brethrened ) καὶ (and) πάντως (unto-all) οὐκ (not) ἦν (it-was) θέλημα (a-determining-to) ἵνα (so) νὖν (now) ἔλθῃ, (it-might-have-had-came," ἐλεύσεται ( it-shall-come ) δὲ (moreover) ὅταν (which-also-ever) εὐκαιρήσῃ. (it-might-have-goodly-timed-unto)
16:12. de Apollo autem fratre multum rogavi eum ut veniret ad vos cum fratribus et utique non fuit voluntas ut nunc veniret veniet autem cum ei vacuum fueritAnd touching our brother Apollo, I give you to understand that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time. But he will come when he shall have leisure.
12. But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all will to come now; but he will come when he shall have opportunity.
16:12. But concerning our brother, Apollo, I am letting you know that I pleaded with him greatly to go to you with the brothers, and clearly it was not his will to go at this time. But he will arrive when there is a space of time for him.
16:12. As touching [our] brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
As touching [our] brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time:

12: А что до брата Аполлоса, я очень просил его, чтобы он с братиями пошел к вам; но он никак не хотел идти ныне, а придет, когда ему будет удобно.
16:12  περὶ δὲ ἀπολλῶ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν· καὶ πάντως οὐκ ἦν θέλημα ἵνα νῦν ἔλθῃ, ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ.
16:12. de Apollo autem fratre multum rogavi eum ut veniret ad vos cum fratribus et utique non fuit voluntas ut nunc veniret veniet autem cum ei vacuum fuerit
And touching our brother Apollo, I give you to understand that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time. But he will come when he shall have leisure.
16:12. But concerning our brother, Apollo, I am letting you know that I pleaded with him greatly to go to you with the brothers, and clearly it was not his will to go at this time. But he will arrive when there is a space of time for him.
16:12. As touching [our] brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
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Adam Clarke: Commentary on the Bible - 1831
16:12: As touching our brother Apollos - It appears from this that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired to come.
But his will was not at all to come - As there had been a faction set up in the name of Apollos at Corinth, he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength or countenance.
Albert Barnes: Notes on the Bible - 1834
16:12: As touching our brother Apollos - Tyndale renders this, "To speak of brother Apollo." In regard to Apollos, see the note at Co1 1:12.
His will was not at all to come at this time - It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted and there might be employment which he had where he then was which rendered his presence there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled - Bloomfield. It is probable that the Corinthians had requested, by the messengers who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavored to pRev_ail on Apollos to go, but had not succeeded.
He will come when he shall have convenient thee - The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably Co1 1:12 endeavored to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affection for them, and had a tender solicitude for their peace and prosperity. Had this not been said, they might, perhaps, have inferred that he was offended, and had no desire to come among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: our: Co1 1:12, Co1 3:5, Co1 3:22; Act 18:24-28, Act 19:1; Tit 3:4
when: Ecc 3:1; Mar 6:21; Act 24:25
John Gill
As touching our brother Apollos,.... Who was a senior man to Timothy, an eloquent preacher, one who had been at Corinth, and was well known to the saints there, and greatly approved by many of them; wherefore the apostle excuses it, that he should send the one, and not the other, and shows that it was no fault of his: for, says he,
I greatly desired him to come unto you with the brethren; who seem to be Timotheus and Erastus, see Acts 19:22. He greatly importuned him to go along with them, knowing how acceptable he would be among them, and hoping he might be of great use to them in composing their differences, and rectifying their disorders.
But his will was not at all to come at this time; or "it was not the will"; that is, of God, as some supply it, for him to come now; or he had no mind himself, nor could he be persuaded; he had reasons to himself why he judged it not proper to come at present: however, for their encouragement it is added,
but he will come when he shall have convenient time; he is not averse to coming, but some things at present hinder him; when he has a suitable opportunity he will make use of it.
John Wesley
I besought him much - To come to you. With the brethren - Who were then going to Corinth. Yet he was by no means willing to come now - Perhaps lest his coming should increase the divisions among them.
Robert Jamieson, A. R. Fausset and David Brown
Apollos, I greatly desired . . . to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Cor 16:19, and 1Cor 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Cor 1:12; 1Cor 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.
with the brethren--who bear this letter (1Cor 16:17). (See 1Cor 16:24, subscription added to the Epistle). CONYBEARE thinks Titus was one of the bearers of this first letter (2Cor 8:6, 2Cor 8:16-24; 2Cor 12:18). ALFORD thinks "the brethren" here may be the same as in 1Cor 16:11.
convenient time--Apollos did return to Corinth when their divisions were moderated [JEROME], and so it was a more seasonable time.
16:1316:13: Հսկեցէ՛ք. հաստատո՛ւն կացէք ՚ի հաւատս. ժրացարո՛ւք. զօրացարո՛ւք։
13 Արթո՛ւն կացէք, հաստատո՛ւն մնացէք հաւատի մէջ, քա՛ջ եղէք, զօրացէ՛ք:
13 Արթո՛ւն կեցէք, հաւատքի մէջ հաստա՛տ կեցէք, ժի՛ր եղէք, զօրացէ՛ք։
Հսկեցէք, հաստատուն կացէք ի հաւատս, ժրացարուք, զօրացարուք:

16:13: Հսկեցէ՛ք. հաստատո՛ւն կացէք ՚ի հաւատս. ժրացարո՛ւք. զօրացարո՛ւք։
13 Արթո՛ւն կացէք, հաստատո՛ւն մնացէք հաւատի մէջ, քա՛ջ եղէք, զօրացէ՛ք:
13 Արթո՛ւն կեցէք, հաւատքի մէջ հաստա՛տ կեցէք, ժի՛ր եղէք, զօրացէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Бодрствуйте, стойте в вере, будьте мужественны, тверды.
16:13  γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε·
16:13. Γρηγορεῖτε, (Ye-should-watch-unto,"στήκετε (ye-should-stand) ἐν (in) τῇ (unto-the-one) πίστει, (unto-a-trust," ἀνδρίζεσθε , ( ye-should-man-to ,"κραταιοῦσθε. (ye-should-be-en-secure-belonged)
16:13. vigilate state in fide viriliter agite et confortaminiWatch ye: stand fast in the faith: do manfully and be strengthened.
13. Watch ye, stand fast in the faith, quit you like men, be strong.
16:13. Be vigilant. Stand with faith. Act manfully and be strengthened.
16:13. Watch ye, stand fast in the faith, quit you like men, be strong.
Watch ye, stand fast in the faith, quit you like men, be strong:

13: Бодрствуйте, стойте в вере, будьте мужественны, тверды.
16:13  γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε·
16:13. vigilate state in fide viriliter agite et confortamini
Watch ye: stand fast in the faith: do manfully and be strengthened.
16:13. Be vigilant. Stand with faith. Act manfully and be strengthened.
16:13. Watch ye, stand fast in the faith, quit you like men, be strong.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18: Ап. дает здесь несколько наставлений общего и частного характера. - Семейство Стефаново - см. I:16. - Начаток Ахаии - т. е. крещено самим Павлом при самом вступлении его на почву Ахаии или Греции. - Содействующему т. е. помогающему таким деятелям как Стефанос. - Трудящемуся (kopian) - указывает на тяжелый труд (ср. Гал IV:11; Рим XVI:6) - Они, мой и ваш дух успокоили. Они рассеяли недоразумения, какие Ап. имел относительно коринфян, разъяснили ему поведение коринфян, смущавшее Апостола Павла. Кроме того Ап. видит уже, как они, прибыв в Коринф, успокаивают и коринфян своими сообщениями об Ап. Павле и его отношении к коринфянам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Particular Directions.A. D. 57.
13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 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,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

In this passage the apostle gives,

I. Some general advices; as, 1. That they should watch (v. 13), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard; and the more his danger the greater vigilance is needful for his security. 2. He advises them to stand fast in the faith, to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it--stand for the faith of the gospel, and maintain it even to death; and stand in it, so as to abide in the profession of it, and feel and yield to its influence. Note, A Christian should be fixed in the faith of the gospel, and never desert nor renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is by faith that we stand (2 Cor. i. 24); it is by this that we must overcome the world (1 John v. 4), both when it fawns and when it frowns, when it tempts and when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity. 3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution." Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment and strong resolution. 4. He advises them to do every thing in charity, v. 14. Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, James i. 24. Note, Christians should be careful that charity not only reign in their hearts, but shine out in their lives, nay, in their most manly defences of the faith of the gospel. There is a great difference between constancy and cruelty, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage as when the charity of Christians is most conspicuous when they can bear with their mistaken brethren, and oppose the open enemies of their holy faith in love, when every thing is done in charity, when they behave towards one another, and towards all men, with a spirit of meekness and good will.

II. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.

1. He gives us their character (1.) The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was. Note, It is an honourable character to any man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the saints. They have disposed and devoted themselves--etaxan heautous, to serve the saints, to do service to the saints. It is not meant of the ministry of the word properly, but of serving them in other respects, supplying their wants, helping and assisting them upon all occasions, both in their temporal and spiritual concerns. The family of Stephanas seems to have been a family of rank and importance in those parts, and yet they willingly offered themselves to this service. Note, It is an honour to persons of the highest rank to devote themselves to the service of the saints. I do not mean to change ranks, and become proper servants to the inferiors, but freely and voluntarily to help them, and do good to them in all their concerns. (2.) He mentions Stephanas, and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied the deficiencies of the church towards him, and by so doing refreshed his spirit and theirs, v. 17, 18. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it sufficiently to give the apostle satisfaction; but he had been made more easy by converse with them. It was a very good office they did, by truly stating facts, and removing the ill opinion Paul had received by common fame. They came to him with a truly Christian intention, to set the apostle right, and give him as favourable sentiments of the church as they could, as peace-makers. Note, It is a great refreshment to the spirit of a faithful minister to hear better of a people by wise and good men of their own body than by common report, to find himself misinformed concerning them, that matters are not so bad as they had been represented. It is a grief to him to hear ill of those he loves; it gladdens his heart to hear the report thereof is false. And the greater value he has for those who give him this information, and the more he can depend upon their veracity, the greater is his joy.

2. Upon this account of the men, he directs how they should behave towards them; and, (1.) He would have them acknowledged (v. 11), that is, owned and respected. They deserve it for their good offices. Those who serve the saints, those who consult the honour and good esteem of the churches, and are concerned to wipe off reproaches from them, and take off from the ill opinion fame had propagated, are to be valued, and esteemed, and loved. Those who discover so good a spirit cannot easily be over-valued. (2.) He advises that they should submit themselves to such, and to all who helped with the apostles, and laboured, v. 16. This is not to be understood of subjection to proper superiors, but of a voluntary acknowledgment of their worth. They were persons to whom they owed peculiar respect, and whom they should have in veneration. Note, It is a venerable character which those bear who serve the saints and labour hard to help the success of the gospel, who countenance and encourage the faithful ministers of Christ, and endeavour to promote their usefulness. Such should be had in honourable esteem.
Adam Clarke: Commentary on the Bible - 1831
16:13: Watch ye - You have many enemies; be continually on your guard; be always circumspect: -
1. Watch against evil;
2. Watch for opportunities to receive good;
3. Watch for opportunities to do good;
4. Watch over each other in love;
5. Watch, that none may draw you aside from the belief and unity of the Gospel.
Stand fast in the faith - Hold in conscientious credence what you have already received as the truth of God; for it is the Gospel by which ye shall be saved, and by which ye are now put into a state of salvation: see Co1 15:1, Co1 15:2.
Quit you like men - Be not like children tossed to and fro with every wind of doctrine; let your understanding receive the truth; let your judgment determine on the absolute necessity of retaining it; and give up life rather than give up the testimony of God.
Be strong - Put forth all the vigor and energy which God has given you in maintaining and propagating the truth, and your spiritual strength will increase by usage. The terms in this verse are all military: Watch ye, γρηγορειτε, watch, and be continually on your guard, lest you be surprised by your enemies; keep your scouts out, and all your sentinels at their posts, lest your enemies steal a march upon you. See that the place you are in be properly defended; and that each be alert to perform his duty.
Stand fast in the faith - Στηκετε εν τῃ πιστει· Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together. On your unity your preservation depends; if the enemy succeed in breaking your ranks, and dividing one part of this sacred army from another, your rout will be inevitable.
Quit yourselves like men - Ανδριζεσθε· When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer.
Be strong - Κραταιουαθε. If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is the faith, the religion of Jesus; he is your Captain in the field; and, should you even die in the contest, the victory is yours.
Albert Barnes: Notes on the Bible - 1834
16:13: Watch ye - The exhortation in this and the following verse is given evidently in view of the special dangers and temptations which surrounded them. The word used here (Γρηγορεῖτε Grē goreite) means, to keep awake, to be vigilant, etc.; and this may, perhaps, be a military metaphor derived from the duty of those who are stationed as sentinels to guard a camp, or to observe the motions of an enemy. The term is frequently used in the New Testament, and the duty frequently enjoined; Mat 24:41-42; Mat 25:13; Mar 13:35; Luk 21:36; Act 20:31; Th1 5:6; Ti2 4:5. The sense here is, that they were to watch, or be vigilant, against all the evils of which he had admonished them, the evils of dissension, or erroneous doctrines, of disorder, of false teachers, etc. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemies of the truth and of holiness should steal silently upon them, and surprise them. They were to watch with the same vigilance that is required of a sentinel who guards a camp, lest an enemy should come suddenly upon them, and surprise the camp when the army was locked in sleep.
Stand fast in the faith - Be firm in holding and defending the truths of the gospel. Do not yield to any foe, but maintain the truth, and adhere to your confidence in God and to the doctrines of the gospel with unwavering constancy; see the note at Co1 15:1. Be firm in maintaining what you believe to be true, and in holding on to your personal confidence in God, notwithstanding all the arts, insinuations, and teachings of seducers and the friends of false doctrine.
Quit you like men - (ἀνδρίζεσθε andrizesthe, from ἀνήρ anē r, a man). The word occurs no where else in the New Testament. In the Septuagint it occurs in Jos 1:6-7, Jos 1:9, Jos 1:18; Ch1 28:20; Ch2 32:7; Neh 2:1; and in 18 other places. See Trommius' Concordance. It occurs also in the classic authors; see Xenophon, Oec. Neh 5:4. It means, to render one manly or brave; to show oneself a man; that is, not to be a coward, or timid, or alarmed at enemies, but to be bold and brave. We have a similar phrase in common use: "Be a man," or "Show yourself a man;" that is, be not mean, or be not cowardly.
Be strong - Be firm, fixed, steadfast; compare Eph 6:10, "Be strong in the Lord, and in the power of his might."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: Watch: Mat 24:42-44, Mat 25:13, Mat 26:41; Mar 13:33-37, Mar 14:37, Mar 14:38; Luk 12:35-40, Luk 21:36; Eph 6:18; Col 4:2; Th1 5:6; Ti2 4:5; Pe1 4:7, Pe1 5:8; Rev 3:2, Rev 3:3, Rev 16:15
stand: Co1 15:1, Co1 15:2, Co1 15:58; Co2 1:24; Gal 5:1; Phi 1:27, Phi 4:1; Col 1:23, Col 4:12; Th1 3:8; Th2 2:15
quit: Co1 9:25-27, Co1 14:20; Sa1 4:9; Sa2 10:12; Ch1 19:13; Eph 6:13-17; Ti1 6:12; Ti2 2:3-5, Ti2 4:7; Heb 11:32-34
be: Jos 1:6, Jos 1:7, Jos 1:9, Jos 1:18; Kg1 2:2; Ch1 28:10; Psa 27:14; Isa 35:4; Dan 10:19; Dan 11:32; Hag 2:4; Zac 8:9, Zac 8:13; Co2 12:9, Co2 12:10; Eph 6:10; Phi 4:13; Col 1:11, Col 1:12; Ti2 2:1
John Gill
Watch ye,.... The apostle in the mean while, before he closes his epistle, thinks fit to give some proper and pertinent exhortations, which might be of general use to this church; and first exhorts them to watchfulness, not for the coming of Apollos, and a convenient season for that; but over themselves, over their hearts, thoughts, affections, words, actions, and their whole conversations; and over one another, that they go not into bad principles, and evil practices; and also against sin in general, every appearance, and the first motions of it, and particularly unbelief; and against Satan, and his temptations, who is an indefatigable enemy, and whose wiles, devices, and stratagems are many and cunning; and against the world, its charms and snares; and likewise against false teachers, who lie in wait to deceive, and therefore to be guarded against; many of which were among these Corinthians, and made this exhortation very necessary. It became them likewise to watch daily at wisdom's gates, to wait constantly upon God in the word and ordinances, and especially to watch unto prayer, and in it, and after it; to all which it is necessary that they should be awake, and not asleep, to which the wise as well as foolish virgins are subject; that they should be sober, and not be overcharged with surfeiting and drunkenness, and the cares of this life; and that they be in their proper station, on their watchtower, keeping a good lookout, and being ready armed, to attack an enemy when descried. Many are the reasons why the saints should be upon their watch and guard; as because they have many eyes upon them; the eyes of the omniscient God are upon them, who sees and takes notice of all their actions; the eyes of angels are upon them, and even in their solemn assemblies; the eyes of saints are upon them, though watching for their good; and the eyes of evil men for their halting; and the eyes of devils are upon them, waiting an opportunity to do them hurt and mischief, if possible. Moreover, unwatchfulness exposes to many evils, temptations, and snares; to which may be added, as an inducement to watchfulness, the uncertainty of Christ's coming either at death, or to judgment.
Stand fast in the faith: which is proper to those that are watchful; for men asleep cannot well stand. This exhortation may respect either standing in the grace of faith, in opposition to doubting and unbelief, and design a continuance in the exercise of it, notwithstanding all the corruptions of nature, and the various sins and infirmities of life, the frequent temptations of Satan, and the many afflictions and trials in the world, which may occasion diffidence and distrust; for standing in this grace, and in such a constant exercise of it, greatly glorifies God, is what is wellpleasing in his sight; and in this way saints have communion with God, peace and comfort in their souls, and much spiritual joy and pleasure: it is the grace by which they stand, and therefore should stand in it, and by which they overcome the world. Or else it may intend standing in the doctrine of faith, in opposition to a departure from it, or a giving up any part of it, or wavering about it; it becomes saints to be steadfast in it, and abide by it, whoever is against it; let them be ever so many, or ever so wise and learned, and whatever may be said against it, as that it is a novel one, a licentious one, and a set of irrational principles, and whatever is the opposition that is made against it, though bonds and afflictions, reproach and persecution in every shape attend it, yet none of these things should move them from it. Perhaps that particular doctrine of faith, the resurrection of the dead, may be greatly regarded. Moreover, standing in the profession of faith, both of the grace and doctrine of faith, may be intended; for as this is to be made, it is to be held fast, and stood fast in, without wavering, by all true believers, who have great encouragement so to do from the person and grace of Christ, and from the love and faithfulness of God, and the many gracious promises he has made. Wherefore,
quit yourselves like men, be strong; a like phrase is often used by the Septuagint interpreters, as in Deut 31:6, from whence the apostle seems to have taken it. It answers to the Hebrew word in Is 46:8.
Quit you like men; like men of wisdom and understanding; be not like children for non-proficiency, instability, and weakness; see 1Cor 14:20; act the part of men; believe not every spirit; be not carried and tossed about with every wind of doctrine; search the Scriptures, and try every doctrine by them; and having found what is truth abide by it, and be proficients in it, instructing and establishing yourselves and others. In which sense the Jews use this phrase, saying (b),
"in a place where there are no men, , "study to be a man", or to show thyself a man;''
which one of their commentators (c) explains thus;
"use and accustom thyself to obtain excellent things, and afterwards when there are no wise men to teach, then do thou teach thyself.''
And another (d) after this manner;
""in the place where there is no man" to sit at the head and teach doctrines,''
do thou. Or play the man, as in 2Kings 10:12; act like men of valour and courage, stand fast, keep your ground, and contend earnestly for the faith; be valiant for the truth on earth; fight the good fight of faith: it is a good cause believers are engaged in; they have a good Captain and Commander at the head of them; they are provided with good weapons, may be sure of victory, and of having the crown of righteousness, life, and glory: wherefore
be strong; that is, for the faith: so the Targumist on Jer 9:3 renders the phrase, "they are not valiant for the truth, , they are not strong for the faith: be strong"; not in themselves, but in the Lord, and in the power of his might; in the grace that is in Christ Jesus; believe in him, look to him for strength as well as righteousness; trust in his power, whose arm is not shortened; depend on his grace, which is always sufficient; take heart, be of good courage, and fear no enemy; see Josh 1:6, which seems to be particularly referred to here.
(b) Misn. Pirke Abot, c. sect. 5. Vid. T. Bab Beracot, fol. 63. 1. (c) Maimon. in Misn. ib. (d) Bartenora in Misn. Beracot, fol. 63. 1.
John Wesley
To conclude. Watch ye - Against all your seen and unseen enemies. Stand fast in the faith - Seeing and trusting him that is invisible. Acquit yourselves like men - With courage and patience. Be strong - To do and suffer all his will.
Robert Jamieson, A. R. Fausset and David Brown
He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Cor 16:14). "Let all your things be done with charity" (1Cor 8:1; 1Cor 13:1): not with strifes as at present [CHRYSOSTOM]. "In the faith" which was assailed by some (1Cor 15:1-2, 1Cor 15:12-17).
16:1416:14: Ամենայն ինչ ձեր սիրո՛վ լիցի[3959]։ [3959] Ոմանք. Սիրով լինիցի։ Ուր օրինակ մի. սիրով եղիցի։
14 Ձեր ամէն ինչը սիրով թող լինի:
14 Ձեր ամէն բաները սիրով ըլլան։
Ամենայն ինչ ձեր սիրով լիցի:

16:14: Ամենայն ինչ ձեր սիրո՛վ լիցի[3959]։
[3959] Ոմանք. Սիրով լինիցի։ Ուր օրինակ մի. սիրով եղիցի։
14 Ձեր ամէն ինչը սիրով թող լինի:
14 Ձեր ամէն բաները սիրով ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Все у вас да будет с любовью.
16:14  πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω.
16:14. πάντα ( All ) ὑμῶν (of-ye) ἐν (in) ἀγάπῃ (unto-an-excessing-off) γινέσθω . ( it-should-become )
16:14. omnia vestra in caritate fiantLet all your things be done in charity.
14. Let all that ye do be done in love.
16:14. Let all that is yours be immersed in charity.
16:14. Let all your things be done with charity.
Let all your things be done with charity:

14: Все у вас да будет с любовью.
16:14  πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω.
16:14. omnia vestra in caritate fiant
Let all your things be done in charity.
16:14. Let all that is yours be immersed in charity.
16:14. Let all your things be done with charity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:14: Let all your things be done with charity - Let love to God, to man, and to one another, be the motive of all your conduct.
Albert Barnes: Notes on the Bible - 1834
16:14: Let all your things ... - All that you do. This direction is repeated on account of its great importance, and because it is a summing up of all that he had said in this Epistle; see Co1 13:1-13; Co1 14:1. Here he says, that charity, or love, was to regulate all that they did. This was a simple rule; and if this was observed, every thing would be done well.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: Co1 8:1, Co1 12:31, Co1 13:1-13, Co1 14:1; Joh 13:34, Joh 13:35, Joh 15:17; Rom 13:8-10, Rom 14:15; Gal 5:13, Gal 5:14, Gal 5:22; Eph 4:1-3; Phi 2:1-3; Th1 3:6, Th1 3:12, Th1 4:9, Th1 4:10; Th2 1:3; Ti1 1:5; Heb 13:4; Pe1 4:8; Pe2 1:7; Jo1 4:7, Jo1 4:8
John Gill
Let all your things be done with charity. Signifying, that the whole of their obedience to Christ, their observation of, and subjection to all his ordinances and commands, should spring from, and be done in love to him; and that the whole of their conduct and behaviour towards one another ought to be with charity, which bears all things, and covers a multitude of sins; and that all their church affairs, their business at church meetings, should be transacted, not with strife and vain glory, but in peace, and with mutual affection, with a concern for the good of each other, and of the whole body, and for the glory of God; for without charity or love, and the exercise of this grace, it signifies little what men either have or do; and such an exhortation was the more necessary to this church, since it was so full of factions, contentions, and divisions.
16:1516:15: Աղաչեմ զձեզ ե՛ղբարք, գիտէ՛ք զտունն Ստեփանեայ եւ Փորտունատեայ, որ են պտուղ Աքայեցւոց, եւ ՚ի պաշտօ՛ն սրբոցն կարգեցին զանձինս[3960]. [3960] Օրինակ մի. Գիտել զտունն Ստե՛՛. որ են պտուղք Աք՛՛... զանձինս իւրեանց։
15 Աղաչում եմ ձեզ, եղբայրնե՛ր, գիտէք Ստեփանոսի եւ Փորտունատոսի ընտանիքը, որոնք Աքայիա նահանգի առաջին պտուղներն են եւ իրենց նուիրեցին սրբերի ծառայութեանը:
15 Կ’աղաչեմ ձեզի, եղբայրնե՛ր, դուք կը ճանչնաք Ստեփանէսի ընտանիքը որ Աքայիայի առաջին պտուղն է ու անձերնին սուրբերուն սպասաւորութեանը նուիրեցին.
Աղաչեմ զձեզ, եղբարք, գիտէք զտունն [83]Ստեփանեայ եւ Փորտունատեայ որ են`` պտուղ Աքայեցւոց. եւ ի պաշտօն սրբոցն կարգեցին զանձինս:

16:15: Աղաչեմ զձեզ ե՛ղբարք, գիտէ՛ք զտունն Ստեփանեայ եւ Փորտունատեայ, որ են պտուղ Աքայեցւոց, եւ ՚ի պաշտօ՛ն սրբոցն կարգեցին զանձինս[3960].
[3960] Օրինակ մի. Գիտել զտունն Ստե՛՛. որ են պտուղք Աք՛՛... զանձինս իւրեանց։
15 Աղաչում եմ ձեզ, եղբայրնե՛ր, գիտէք Ստեփանոսի եւ Փորտունատոսի ընտանիքը, որոնք Աքայիա նահանգի առաջին պտուղներն են եւ իրենց նուիրեցին սրբերի ծառայութեանը:
15 Կ’աղաչեմ ձեզի, եղբայրնե՛ր, դուք կը ճանչնաք Ստեփանէսի ընտանիքը որ Աքայիայի առաջին պտուղն է ու անձերնին սուրբերուն սպասաւորութեանը նուիրեցին.
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Прошу вас, братия (вы знаете семейство Стефаново, что оно есть начаток Ахаии и что они посвятили себя на служение святым),
16:15  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν οἰκίαν στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς ἀχαΐας καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς·
16:15. Παρακαλῶ (I-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί : ( Brethrened ) οἴδατε (ye-had-come-to-see) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) Στεφανᾶ, (of-a-Stefanas,"ὅτι (to-which-a-one) ἐστὶν (it-be) ἀπαρχὴ (a-firsting-off) τῆς (of-the-one) Ἀχαίας (of-an-Achaia) καὶ (and) εἰς (into) διακονίαν (to-a-raising-through-unto) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) ἔταξαν (they-arranged) ἑαυτούς: (to-selves)
16:15. obsecro autem vos fratres nostis domum Stephanae et Fortunati quoniam sunt primitiae Achaiae et in ministerium sanctorum ordinaverunt se ipsosAnd I beseech you, brethren, you know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints:
15. Now I beseech you, brethren ( ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints),
16:15. And I beg you, brothers: You know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the first-fruits of Achaia, and that they have dedicated themselves to the ministry of the saints.
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,)
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: Прошу вас, братия (вы знаете семейство Стефаново, что оно есть начаток Ахаии и что они посвятили себя на служение святым),
16:15  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν οἰκίαν στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς ἀχαΐας καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς·
16:15. obsecro autem vos fratres nostis domum Stephanae et Fortunati quoniam sunt primitiae Achaiae et in ministerium sanctorum ordinaverunt se ipsos
And I beseech you, brethren, you know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints:
16:15. And I beg you, brothers: You know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the first-fruits of Achaia, and that they have dedicated themselves to the ministry of the saints.
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,)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:15: 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 the note on Rom 16:5.
Albert Barnes: Notes on the Bible - 1834
16:15: 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 Co1 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 Co1 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 Co1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: the house: Co1 16:17, Co1 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; Co2 8:4, Co2 9:1, Co2 9:12-15; Ti1 5:10; Plm 1:7; Heb 6:10; Pe1 4:10
Geneva 1599
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.
John Gill
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, 1Cor 1:16. The Vulgate Latin version, and some copies, add, "and of Fortunatus and Achaicus", persons mentioned along with Stephanas, in 1Cor 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 Rom 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.
John Wesley
The first fruits of Achaia - The first converts in that province.
Robert Jamieson, A. R. Fausset and David Brown
first-fruits of Achaia--the first AchÃ&brvbr;an converts (compare Rom 16:5). The image is from the first-fruits offered to the Lord (Lev 23:10; compare 1Cor 15:20). The members of this family had been baptized by Paul himself (1Cor 1:16).
addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Cor 8:4).
16:1616:16: զի եւ դո՛ւք հնազանդ լինիցիք այնպիսեացն. եւ ամենայնի՝ որ գործակի՛ց իցէ եւ վաստակակից[3961]։ [3961] Ոմանք. Եւ ամենայն որ գործակից է եւ վաստա՛՛։
16 Դուք էլ հնազա՛նդ եղէք այդպիսիներին եւ ամէն մէկին, որ գործակից եւ ծառայակից է նրանց:
16 Որ հնազանդ ըլլաք այնպիսիներուն եւ ամենուն որ մեզի հետ մէկտեղ կը գործեն ու կ’աշխատին։
զի եւ դուք հնազանդ լինիցիք այնպիսեացն, եւ ամենայնի որ գործակից իցէ եւ վաստակակից:

16:16: զի եւ դո՛ւք հնազանդ լինիցիք այնպիսեացն. եւ ամենայնի՝ որ գործակի՛ց իցէ եւ վաստակակից[3961]։
[3961] Ոմանք. Եւ ամենայն որ գործակից է եւ վաստա՛՛։
16 Դուք էլ հնազա՛նդ եղէք այդպիսիներին եւ ամէն մէկին, որ գործակից եւ ծառայակից է նրանց:
16 Որ հնազանդ ըլլաք այնպիսիներուն եւ ամենուն որ մեզի հետ մէկտեղ կը գործեն ու կ’աշխատին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: будьте и вы почтительны к таковым и ко всякому содействующему и трудящемуся.
16:16  ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις καὶ παντὶ τῶ συνεργοῦντι καὶ κοπιῶντι.
16:16. ἵνα (so) καὶ (and) ὑμεῖς (ye) ὑποτάσσησθε (ye-might-be-arranged-under) τοῖς (unto-the-ones) τοιούτοις (unto-the-ones-unto-the-ones-these) καὶ (and) παντὶ (unto-all) τῷ (unto-the-one) συνεργοῦντι (unto-working-together-unto) καὶ (and) κοπιῶντι. (unto-fell-belonging-unto)
16:16. ut et vos subditi sitis eiusmodi et omni cooperanti et laborantiThat you also be subject to such and to every one that worketh with us and laboureth.
16. that ye also be in subjection unto such, and to every one that helpeth in the work and laboureth.
16:16. So you should be subject also to persons such as this, as well as to all who are cooperating and working with them.
16:16. That ye submit yourselves unto such, and to every one that helpeth with [us], and laboureth.
That ye submit yourselves unto such, and to every one that helpeth with [us], and laboureth:

16: будьте и вы почтительны к таковым и ко всякому содействующему и трудящемуся.
16:16  ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις καὶ παντὶ τῶ συνεργοῦντι καὶ κοπιῶντι.
16:16. ut et vos subditi sitis eiusmodi et omni cooperanti et laboranti
That you also be subject to such and to every one that worketh with us and laboureth.
16:16. So you should be subject also to persons such as this, as well as to all who are cooperating and working with them.
16:16. That ye submit yourselves unto such, and to every one that helpeth with [us], and laboureth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:16: That ye submit yourselves unto such - That ye have due regard to them, and consider them as especial instruments in the hand of God for countenancing and carrying on his great work. The submission here recommended does not imply obedience, but kind and courteous demeanour. Kypke vindicates this sense of the word from Eph 5:21; Pe1 5:5.
Albert Barnes: Notes on the Bible - 1834
16:16: That ye submit yourselves ... - The word used here means evidently that you would show them proper deference and regard; that you would treat them with distinguished respect and honor for what they have done.
And to everyone that helpeth with us ... - Everyone who aids us in the ministry, or provides for our needs, etc. It is possible that Stephanas lived among them at this time (Note, Co1 1:16), though he had been converted in Achaia; and it is probable that, as Corinth was a central place and a thoroughfare, others might come among them who were the personal friends of Paul, and who had aided him in the ministry. Towards all such he bespeaks their kind, and tender, and respectful regards.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: ye: Eph 5:21; Heb 13:17; Pe1 5:5
helpeth: Co1 12:28; Ch1 12:18; Rom 16:3, Rom 16:9; Phi 4:3; Jo3 1:8
laboureth: Co1 3:9; Rom 16:6, Rom 16:12; Th1 1:3, Th1 2:9, Th1 5:12; Ti1 5:17; Heb 6:10; Rev 2:3
Geneva 1599
That ye (i) submit yourselves unto such, and to every one that helpeth with [us], and laboureth.
(i) That you honour and revere them, be obedient to them, and be content to be ruled by them, as you properly should, seeing that they have bestowed themselves and their goods, and this to help you with them.
John Gill
That ye submit yourselves to such,.... To persons of such a character, and in such an office; if in ministering to poor saints, by assisting them, and by putting into their hands; and putting it in their power to discharge their work fully, in which they were so heartily concerned; and if in the work of the ministry of the word, by attending their ministrations, receiving the truths delivered by them with faith and love, so far as they appeared to be agreeably to the word of God; hearkening to their admonitions, counsels and advice, regarding their censures and reproofs by the authority of the church, and in their name, and by subjection to the laws of Christ's house, as put in execution by them, see Heb 13:17,
and to everyone that helpeth with us; in any form, whether by relieving the poor, or by preaching the Gospel:
and laboureth; in the Lord's vineyard, in the word and doctrine, for the good of souls, and the glory of Christ: for such are worthy of double honour, and ought to be valued and esteemed for their works' sake, and submitted to in everything that is according to the rules of the Gospel.
John Wesley
That ye also - In your turn. Submit to such - So repaying their free service. And to every one that worketh with us and laboureth - That labours in the gospel either with or without a fellow - labourer.
Robert Jamieson, A. R. Fausset and David Brown
That ye--Translate, "That ye also," namely, in your turn . . . in return for their self-devotion [ALFORD].
helpeth with--them.
laboureth--by himself.
16:1716:17: Ուրա՛խ եղէ ՚ի գա՛լ Ստեփանեայ, եւ Փորտունատեայ, եւ Աքայիկոսի, զի զձե՛ր պակասութիւն նոքա՛ լցին[3962]. [3962] Օրինակ մի. ՚Ի գալն Ստեփանն... եւ Աքակիոսի։ Ոմանք. Պակասութիւնդ դոքա լցին։
17 Ուրախացայ, որ Ստեփանոսը, Փորտունատոսը եւ Աքայիկոսը եկան, որովհետեւ ձեր պակասութիւնը նրանք լցրին.
17 Ուրախ եմ ես Ստեփանէսի ու Փորտունատոսի ու Աքայիկոսի գալուն համար, իրենք ձեր պակասութիւնը լեցուցին.
Ուրախ եղէ ի գալ Ստեփանեայ եւ Փորտունատեայ եւ Աքայիկոսի, զի զձեր պակասութիւն նոքա լցին:

16:17: Ուրա՛խ եղէ ՚ի գա՛լ Ստեփանեայ, եւ Փորտունատեայ, եւ Աքայիկոսի, զի զձե՛ր պակասութիւն նոքա՛ լցին[3962].
[3962] Օրինակ մի. ՚Ի գալն Ստեփանն... եւ Աքակիոսի։ Ոմանք. Պակասութիւնդ դոքա լցին։
17 Ուրախացայ, որ Ստեփանոսը, Փորտունատոսը եւ Աքայիկոսը եկան, որովհետեւ ձեր պակասութիւնը նրանք լցրին.
17 Ուրախ եմ ես Ստեփանէսի ու Փորտունատոսի ու Աքայիկոսի գալուն համար, իրենք ձեր պակասութիւնը լեցուցին.
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Я рад прибытию Стефана, Фортуната и Ахаика: они восполнили для меня отсутствие ваше,
16:17  χαίρω δὲ ἐπὶ τῇ παρουσίᾳ στεφανᾶ καὶ φορτουνάτου καὶ ἀχαϊκοῦ, ὅτι τὸ ὑμέτερον ὑστέρημα οὖτοι ἀνεπλήρωσαν,
16:17. χαίρω (I-joy) δὲ (moreover) ἐπὶ (upon) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) Στεφανᾶ (of-a-Stefanas) καὶ (and) Φορτουνάτου (of-a-Fortounatos) καὶ (and) Ἀχαϊκοῦ, (of-an-Achaikos,"ὅτι (to-which-a-one) τὸ (to-the-one) ὑμέτερον (to-yours) ὑστέρημα (to-a-lattering-to) οὗτοι (the-ones-these) ἀνεπλήρωσαν, (they-en-filled-up,"
16:17. gaudeo autem in praesentia Stephanae et Fortunati et Achaici quoniam id quod vobis deerat ipsi suppleveruntAnd I rejoice in the presence of Stephanus and Fortunatus and Achaicus: because that which was wanting on your part, they have supplied.
17. And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied.
16:17. Now I rejoice in the presence of Stephanus and Fortunatus and Achaicus, because what was lacking in you, they have supplied.
16:17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied:

17: Я рад прибытию Стефана, Фортуната и Ахаика: они восполнили для меня отсутствие ваше,
16:17  χαίρω δὲ ἐπὶ τῇ παρουσίᾳ στεφανᾶ καὶ φορτουνάτου καὶ ἀχαϊκοῦ, ὅτι τὸ ὑμέτερον ὑστέρημα οὖτοι ἀνεπλήρωσαν,
16:17. gaudeo autem in praesentia Stephanae et Fortunati et Achaici quoniam id quod vobis deerat ipsi suppleverunt
And I rejoice in the presence of Stephanus and Fortunatus and Achaicus: because that which was wanting on your part, they have supplied.
16:17. Now I rejoice in the presence of Stephanus and Fortunatus and Achaicus, because what was lacking in you, they have supplied.
16:17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:17: I am glad of the coming of Stephanas, etc. - It was by these that the Corinthians had sent that letter to the apostle, to answer which was a main part of the design of St. Paul in this epistle.
Fortunatus - This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his epistle to the Corinthians, sec. 59, as the bearer of that epistle from Clement at Rome to the Christians at Corinth.
For that which was lacking on your part - This may either refer to additional communications besides those contained in the letter which the Corinthians sent to the apostle - which additional circumstances were furnished by the persons above; and from them St. Paul had a fuller account of their spiritual state than was contained in the letter - or to some contributions on their part for the support of the apostle in his peregrinations and labors.
Albert Barnes: Notes on the Bible - 1834
16:17: I am glad of the coming - That is, I am glad that they have come to me at Ephesus. I rejoice that he who was converted by my ministry in Achaia, and who has so long shown himself to be a personal friend to me, and an aid in my work, came where I am.
Stephanas - The same person evidently mentioned in the pRev_ious verses. Probably he, as one of the oldest and most respected members of the church, had been selected to carry the letter of the Corinthians Co1 7:1 to Paul, and to consult with him respecting the affairs of the church there.
Fortunatus and Achaieus - These persons are not referred to anywhere else in the New Testament. It appears that Fortunatus survived Paul, for he was subsequently the messenger of the church at Corinth to that at Rome, and bore back to the Corinthians the Epistle which Clement of Rome sent to them. See that epistle, Section 59.
For that which was lacking ... - The word which is used here, and rendered "that which was lacking" (ὑστέρημα husterē ma), does not occur in the Classic writers. It means properly that which is missing, want, lack - Robinson. It may be used to denote a want or lack of any kind, whether of support, sustenance, aid, consolation, information, or counsel; see Luk 21:4; Phi 2:30; Th1 3:10. What this was which the Corinthians had neglected or failed to furnish Paul, and which had been supplied by the presence of these persons, can be only a matter of conjecture; and different commentators have supposed different things. It might be a neglect to provide for his needs, or a defect of informing him about their affairs in the letter which they had sent him; or it might be that these persons had furnished, by their presence and conversation, those consolations and friendly offices which the church at Corinth would have rendered had they been all present; and Paul may mean to say, that he had enjoyed with them that friendly contact and Christian communion which he had desired with them, but which was lacking, that is, which he had not been permitted to enjoy by reason of his absence. This is the view which is given by Rosenmuller, Doddridge, Bloomfield; and as Paul does not seem here inclined to blame them, this view is most in accordance with the general strain of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: Stephanas: Co1 16:15
for: Co2 11:9; Phi 2:30; Plm 1:13
John Gill
I am glad of the coming of Stephanas, and Fortunatus, and Achaicus,.... Who very probably were those of the household of Chloe, mentioned in 1Cor 1:11, who came either of their own accord, or were sent as messengers from the church at Corinth to the apostle; who was glad to see them, one of them being baptized by him, and perhaps all of them converted under his ministry: however, they were believers in Christ, if not ministers of the Gospel, which seems very probable.
For that which was lacking on your part they have supplied; which is not to be understood of their supplying him with money, in which the Corinthians had been deficient; for as he had never taken anything of them, he was determined he never would; see 2Cor 11:7; but either of their presence which supplied the want of theirs, the apostle had been for some time greatly desirous of; or whereas they had been greatly wanting in sending him an account of the state of the church, and how things stood with them, these brethren greatly supplied that defect, by giving him a very particular account of their church affairs.
John Wesley
I rejoice at the coming of Stephanas, and Fortunatus, and Achaiacus - Who were now returned to Corinth but the joy which their arrival had occasioned remained still in his heart. They have supplied what was wanting on your part - They have performed the offices of love, which you could not, by reason of your absence.
Robert Jamieson, A. R. Fausset and David Brown
Fortunatus . . . Achaicus--probably of Stephanas' household.
that . . . lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Cor 16:16, 1Cor 16:18, as though they would be at Corinth when the Epistle arrived.
16:1816:18: քանզի հանգուցին զհոգի իմ՝ եւ զձեր. արդ՝ ծանիջի՛ք զայնպիսիսն[3963]։ [3963] Ոմանք. Զոգի իմ... ծանիջիք զայդպիսիսդ։
18 քանզի հանգստացրին իմ հոգին եւ ձերը: Արդ, գնահատեցէ՛ք այդպիսիներին:
18 Ատով հանգստացուցին իմ հոգիս ու ձերը. ուստի այնպիսիները ճանչցէք։
քանզի հանգուցին զհոգի իմ եւ զձեր. արդ ծանիջիք զայնպիսիսն:

16:18: քանզի հանգուցին զհոգի իմ՝ եւ զձեր. արդ՝ ծանիջի՛ք զայնպիսիսն[3963]։
[3963] Ոմանք. Զոգի իմ... ծանիջիք զայդպիսիսդ։
18 քանզի հանգստացրին իմ հոգին եւ ձերը: Արդ, գնահատեցէ՛ք այդպիսիներին:
18 Ատով հանգստացուցին իմ հոգիս ու ձերը. ուստի այնպիսիները ճանչցէք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: ибо они мой и ваш дух успокоили. Почитайте таковых.
16:18  ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. ἐπιγινώσκετε οὗν τοὺς τοιούτους.
16:18. ἀνέπαυσαν (they-ceased-up) γὰρ (therefore) τὸ (to-the-one) ἐμὸν (to-mine) πνεῦμα (to-a-currenting-to) καὶ (and) τὸ (to-the-one) ὑμῶν. (of-ye) ἐπιγινώσκετε (Ye-should-acquaint-upon) οὖν (accordingly) τοὺς (to-the-ones) τοιούτους. (to-the-ones-unto-the-ones-these)
16:18. refecerunt enim et meum spiritum et vestrum cognoscite ergo qui eiusmodi suntFor they have refreshed both my spirit and yours. Know them, therefore, that are such.
18. For they refreshed my spirit and yours: acknowledge ye therefore them that are such.
16:18. For they have refreshed my spirit and yours. Therefore, recognize persons such as this.
16:18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
For they have refreshed my spirit and your' s: therefore acknowledge ye them that are such:

18: ибо они мой и ваш дух успокоили. Почитайте таковых.
16:18  ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. ἐπιγινώσκετε οὗν τοὺς τοιούτους.
16:18. refecerunt enim et meum spiritum et vestrum cognoscite ergo qui eiusmodi sunt
For they have refreshed both my spirit and yours. Know them, therefore, that are such.
16:18. For they have refreshed my spirit and yours. Therefore, recognize persons such as this.
16:18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:18: They have refreshed my spirit and yours - They have been a means of contributing greatly to my comfort; and what contributes to my comfort must increase yours. This is probably the meaning of the apostle.
Therefore acknowledge ye them - Pay them particular respect, and let all be held in esteem in proportion to their work and usefulness. When this is made the rule of respect and esteem, then foolish and capricious attachments will have no place. A man will then be honored in proportion to his merit; and his merit will be estimated by his usefulness among men.
Albert Barnes: Notes on the Bible - 1834
16:18: For they have refreshed my spirit - By their presence and conversation. They have given me information respecting the state of things in the church; and their society has been with me of the most gratifying and cheering kind.
And yours - "By removing," says Locke, "those suspicions and fears that were on both sides." "By thus supplying your absence, they have benefited us both. For Paul gained information of those absent, and they gained in the counsel afforded to them by the apostle" - Bloomfield. "For they refreshed my spirit by their obliging behavior and edifying conversation, as, I doubt not, they have often refreshed yours by their ministrations among you" - Doddridge. The sense seems to be, that their visit to him would be a benefit to both; would result in imparting comfort, a good understanding, an increase of their mutual attachment, and ultimately a large accession to their mutual joy when they should again meet.
Therefore acknowledge ye them that are such - Receive affectionately; recognize as brethren; cherish, treat kindly all that evince such a spirit; see the notes on Co1 16:15-16. The apostle here designs, evidently, that the Corinthians should receive them kindly on their return, and regard with deference and respect the counsel which they might offer, and the message which they might bear from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: they: Pro 25:13, Pro 25:25; Rom 15:32; Co2 7:6, Co2 7:7, Co2 7:13; Phi 2:28; Col 4:8; Th1 3:6, Th1 3:7; Jo3 1:4
therefore: Th1 5:12; Phi 2:29; Heb 13:7; Jo3 1:11, Jo3 1:12
Geneva 1599
For they have refreshed my (k) spirit and yours: therefore (l) acknowledge ye them that are such.
(k) My heart.
(l) Take them for such men as they are indeed.
John Gill
For they have refreshed my spirit,.... By their coming and presence; the very sight of them gave him joy and pleasure, and more so their Christian discourse and conversation, and especially the account they brought of this church; for though there were many things in it which were very disagreeable, and were the occasion of this epistle, yet there were others related, which were exceedingly pleasing to the apostle, and revived his spirit, which had been greatly depressed by what he might have heard of them from another quarter, and through fear that it was worse with them than it really was; for by these brethren he understood, that there were many in the church that had great grace, and large gifts bestowed on them, so that they came behind none in these things; and were steadfast in the faith of the Gospel, and with rigour opposed the false teachers; and in all things sought the welfare of the church, and the interest of Christ; and this was good news to the apostle, and which exhilarated his spirit: and he adds,
and yours; his spirit and theirs, in divine things, being the same; they were of one heart and soul; they had the same love, and were of one accord, and of one mind; so that what was grateful to the one, was so to the other: or his sense is, that when these brethren should return, and acquaint the church how the spirit of the apostle was revived, and refreshed with the narrative they gave him of the affairs of the church, their spirits would be also refreshed too. Dr. Hammond thinks that this phrase is taken out of the Greek translation of Zech 6:8, "have quieted my spirit", which the Septuagint interpret by , "they stilled", or "caused my wrath to cease"; and in the same way Jarchi, Aben Ezra, and Kimchi explain the words; but the apostle's phrase is nearer to the original itself of that text, , "they have stilled", or "caused my spirit to rest"; and is the very same phrase the Syriac version uses here; and which the Chaldee paraphrase renders thus, , "they have done my will"; that which was agreeable and well pleasing to God; and so these brethren by their coming and company, and news they brought, did that which was grateful and satisfactory to the apostle: and the phrase of the spirit of man having rest from another, is often used in the Rabbinical writings, for having satisfaction in them, and approving of them; so they say, (e),
"wnmyh hxwn twyrbh xwrv, that everyone "from whom the spirit of men have rest", the Spirit of God has rest; and everyone from whom the spirit of man has no rest, the Spirit of God has no rest:''
and which their commentators (f) explain thus,
"whoever is beloved below, it is manifest that he is beloved above:''
therefore acknowledge ye them that are such; as these men; know them, have an affection for them, show respect to them, highly esteem of them for their works' sake; see Th1 5:12.
(e) Pirke Abot, c. 3. sect. 10. (f) Jarchi & Bartenora in Pirke Abot, c. 3. sect. 10.
John Wesley
For they have refreshed my spirit and yours - Inasmuch as you share in my comfort. Such therefore acknowledge - With suitable love and respect.
Robert Jamieson, A. R. Fausset and David Brown
refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Cor 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Cor 7:13; compare Zech 6:8).
acknowledge--render them due acknowledgments by a kind reception of them: Th1 5:12, "know" them in their true worth and treat them accordingly.
16:1916:19: Ողջո՛յն տան ձեզ եկեղեցիքն Ասիացւոց։ Ողջո՛յն շա՛տ տան ձեզ ՚ի Տէր Ակիւղա՛ս, եւ Պրիսկա, հանդերձ առտնին եկեղեցեա՛ւն իւրեանց[3964]։ [3964] Ոմանք. Տայ ձեզ ՚ի Տէր... եւ Պրիսկեայ։ Ուր Ոսկան. Տան ձեզ Ակո՛ւիղաս եւ Պրիս՛՛։
19 Ձեզ ողջունում են Ասիայի եկեղեցիները: Մեծապէս ողջունում են ձեզ ի Տէր Ակիւղասը եւ Պրիսկիղան իրենց տան մէջ եղող եկեղեցիով հանդերձ:
19 Բարեւ կ’ընեն ձեզի Ասիայի եկեղեցիները. շատ բարեւ կ’ընեն ձեզի Տէրոջմով Ակիւղասն ու Պրիսկիղան՝ իրենց տանը մէջի եկեղեցիին հետ։
Ողջոյն տան ձեզ եկեղեցիքն Ասիացւոց: Ողջոյն շատ տան ձեզ ի Տէր Ակիւղաս եւ [84]Պրիսկա հանդերձ առտնին եկեղեցեաւն իւրեանց:

16:19: Ողջո՛յն տան ձեզ եկեղեցիքն Ասիացւոց։ Ողջո՛յն շա՛տ տան ձեզ ՚ի Տէր Ակիւղա՛ս, եւ Պրիսկա, հանդերձ առտնին եկեղեցեա՛ւն իւրեանց[3964]։
[3964] Ոմանք. Տայ ձեզ ՚ի Տէր... եւ Պրիսկեայ։ Ուր Ոսկան. Տան ձեզ Ակո՛ւիղաս եւ Պրիս՛՛։
19 Ձեզ ողջունում են Ասիայի եկեղեցիները: Մեծապէս ողջունում են ձեզ ի Տէր Ակիւղասը եւ Պրիսկիղան իրենց տան մէջ եղող եկեղեցիով հանդերձ:
19 Բարեւ կ’ընեն ձեզի Ասիայի եկեղեցիները. շատ բարեւ կ’ընեն ձեզի Տէրոջմով Ակիւղասն ու Պրիսկիղան՝ իրենց տանը մէջի եկեղեցիին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: Приветствуют вас церкви Асийские; приветствуют вас усердно в Господе Акила и Прискилла с домашнею их церковью.
16:19  ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ ἀκύλας καὶ πρίσκα σὺν τῇ κατ᾽ οἶκον αὐτῶν ἐκκλησίᾳ.
16:19. Ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye,"αἱ (the-ones) ἐκκλησίαι (callings-out-unto) τῆς (of-the-one) Ἀσίας. (of-an-Asia) ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye) ἐν (in) κυρίῳ (unto-Authority-belonged) πολλὰ ( to-much ,"Ἀκύλας (an-Akulas) καὶ (and) Πρίσκα (a-Priska,"σὺν (together) τῇ (unto-the-one) κατ' (down) οἶκον (to-a-house) αὐτῶν (of-them) ἐκκλησίᾳ. (unto-a-calling-out-unto)
16:19. salutant vos ecclesiae Asiae salutant vos in Domino multum Aquila et Prisca cum domestica sua ecclesiaThe churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, with whom I also lodge.
19. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house.
16:19. The churches of Asia greet you. Aquila and Priscilla greet you greatly in the Lord, with the church of their household, where I also am a guest.
16:19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house:

19: Приветствуют вас церкви Асийские; приветствуют вас усердно в Господе Акила и Прискилла с домашнею их церковью.
16:19  ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ ἀκύλας καὶ πρίσκα σὺν τῇ κατ᾽ οἶκον αὐτῶν ἐκκλησίᾳ.
16:19. salutant vos ecclesiae Asiae salutant vos in Domino multum Aquila et Prisca cum domestica sua ecclesia
The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, with whom I also lodge.
16:19. The churches of Asia greet you. Aquila and Priscilla greet you greatly in the Lord, with the church of their household, where I also am a guest.
16:19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-24: Сначала здесь помещено приветствие от Асийских церквей, а потом отдельно приветствие от Акилы и Прискиллы с теми, кто собирался в их дом для совершения богослужения. Затем идет приветствие от всей Церкви и от Ап. Павла. - Асия, т. е. проконсульская Азия, обнимавшая юго-западную часть Малой Асии. - Акила и Прискилла - см. Рим XVI:3. - Собственноручно. Ап. только подписывал свои послания, а писал их под его диктовку переписчик (ср. Рим XVI:22). - Кто не любит... Такие люди могли быть среди коринфских христиан (ср. XII:3). - Анафема - см. XII:3. - Маран-афа. Это выражение арамейского языка, каким тогда говорили в Палестине. Оно значит: "приди, Господь наш!" (Marana tha!) Зачем прибавляет Ап. это выражение - сказать трудно. - Любовь моя со всеми вами. Эти слова прибавил Ап. для того, чтобы показать коринфянам, которых он в послании так резко обличал, что он все же их любит.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Commendations and Salutations.A. D. 57.
19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss. 21 The salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen. <>

The apostle closes his epistle,

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

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

III. With his good wishes for them and expressions of good-will to them. 1. With his good wishes: The grace of our Lord Jesus Christ be with you, v. 23. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all, 2. With the declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jesus, Amen, v. 24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ's sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but those must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.
Adam Clarke: Commentary on the Bible - 1831
16:19: The Churches of Asia salute you - i.e. The Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you. How these places lay, in reference to each other, the reader will at once perceive by consulting the map in Acts.
Aquila and Priscilla - Of these eminent persons we have heard before: see Act 18:2, Act 18:18, Act 18:26; and Rom 16:3.
With the Church that is in their house - That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears that Aquila and Priscilla devoted their house to this purpose. The house of Philemon was of the same kind; Plm 1:2. So was likewise the house of Nymphas, Col 4:15. See the note on Rom 16:5.
Albert Barnes: Notes on the Bible - 1834
16:19: The churches of Asia - The word "Asia" in the New Testament usually denotes Asia Minor in general; see the note on Act 2:9. It was sometimes used in a more limited sense, to denote the region around Ephesus, and of which Ephesus was the center and capital; see note, Act 16:6. This is the region undoubtedly which is intended here.
Salute you - Greet you; send respectful and affectionate Christian regards; see the note at Rom 16:3.
Aquila and Priscilla - See the note on Act 18:26.
Much in the Lord - With affectionate Christian salutations; or as Christians. Wishing the blessing and favor of the Lord.
With the church that is in their house - See the note at Rom 16:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: churches: Act 19:10; Pe1 1:1; Rev 1:11
Aquila: Act 18:2, Act 18:18, Act 18:26; Rom 16:3, Rom 16:4; Ti2 4:19, Prisca
the church: Rom 16:5, Rom 16:15; Col 4:15; Plm 1:2
John Gill
The churches of Asia salute you,.... The Syriac version renders it, "all" the churches. This shows, that this epistle was not written from Philippi, as the subscription to it attests, for then he would rather have said; the churches of Macedonia salute you, but at Ephesus, where he now was; see 1Cor 16:8; and this is the more confirmed, by the following salutation of Aquila and Priscilla, who it is plain from Acts 18:18, were with the apostle at Ephesus:
Aquila and Priscilla salute you much in the Lord; Aquila was a Jew of Pontus, and Priscilla was his wife, who came from Italy, all Jews being obliged to depart from Rome, by the order of Claudius Caesar. These came to Corinth, where they met with the apostle; and being of the same occupation, stayed and wrought with him; and when he went from thence to Ephesus, accompanied him thither; see Acts 18:3; wherefore having personal knowledge of the members of this church, through their stay with the apostle there, for the space of a year and a half, send their Christian salutations to them, with great affection and respect:
with the church that is in their house: their family consisting of believers, and being kept in such good decorum, and employed daily in singing, praying, expounding, and conferring together about divine things, looked like a little church; and it may be that at certain times the principal members of the church at Ephesus met in their house for religious worship, and to consider and debate about the affairs of the church; and very likely as they were of the same occupation with the apostle, he himself dwelt here; and which might be the more an occasion of the church assembling here at times; and the Vulgate Latin version adds, "with whom also I lodge".
John Wesley
Aquila and Priscilla had formerly made some abode at Corinth, and there St. Paul's acquaintance with them began, Acts 18:1-2.
Robert Jamieson, A. R. Fausset and David Brown
Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
much--with especial affection.
Aquila . . . Priscilla--(Compare Acts 18:2; Rom 16:3-4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Acts 18:2, Acts 18:18-19, Rom 16:3, Rom 16:5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Rom 16:3-4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Acts 18:24-26). In 1Cor 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. NEANDER thinks Rom 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Acts 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [VITRINGA, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.
in the Lord--They pray for all blessings on you from the Lord, the source of every good [GROTIUS]. ALFORD explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.
16:2016:20: Ողջո՛յն տան ձեզ եղբարք ամենեքին[3965]։ [3965] Ոմանք. Ձեզ եղբարք ամենեքեան։
20 Ձեզ ողջունում են բոլոր եղբայրները: Ողջո՛յն տուէք միմեանց սուրբ համբոյրով:
20 Բարեւ կ’ընեն ձեզի բոլոր եղբայրները. բարեւ տուէք իրարու սուրբ համբոյրով։
Ողջոյն տան ձեզ եղբարք ամենեքեան: Ողջոյն տուք միմեանց ի համբոյր սրբութեան:

16:20: Ողջո՛յն տան ձեզ եղբարք ամենեքին[3965]։
[3965] Ոմանք. Ձեզ եղբարք ամենեքեան։
20 Ձեզ ողջունում են բոլոր եղբայրները: Ողջո՛յն տուէք միմեանց սուրբ համբոյրով:
20 Բարեւ կ’ընեն ձեզի բոլոր եղբայրները. բարեւ տուէք իրարու սուրբ համբոյրով։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Приветствуют вас все братия. Приветствуйте друг друга святым целованием.
16:20  ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ.
16:20. ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye,"οἱ (the-ones) ἀδελφοὶ ( brethrened ) πάντες . ( all ) Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) ἀλλήλους ( to-one-to-other ) ἐν (in) φιλήματι (unto-a-caring-to) ἁγίῳ. (unto-hallow-belonged)
16:20. salutant vos fratres omnes salutate invicem in osculo sanctoAll the brethren salute you. Salute one another with a holy kiss.
20. All the brethren salute you. Salute one another with a holy kiss.
16:20. All the brothers greet you. Greet one another with a holy kiss.
16:20. All the brethren greet you. Greet ye one another with an holy kiss.
All the brethren greet you. Greet ye one another with an holy kiss:

20: Приветствуют вас все братия. Приветствуйте друг друга святым целованием.
16:20  ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ.
16:20. salutant vos fratres omnes salutate invicem in osculo sancto
All the brethren salute you. Salute one another with a holy kiss.
16:20. All the brothers greet you. Greet one another with a holy kiss.
16:20. All the brethren greet you. Greet ye one another with an holy kiss.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:20: With a holy kiss - The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The primitive Christians naturally followed this example of the Jews. See the note on Rom 16:16.
Albert Barnes: Notes on the Bible - 1834
16:20: All the brethren ... - All the Christians with whom Paul was connected in Ephesus. They felt a deep interest in the church at Corinth, and sent to them Christian salutations. "With a holy kiss; see the note on Rom 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: the brethren: Rom 16:16, Rom 16:21, Rom 16:23; Co2 13:13; Phi 4:22; Plm 1:23, Plm 1:24; Heb 13:24
Greet: Co2 13:12; Th1 5:26; Pe1 5:14
John Gill
All the brethren greet you,.... Either the brethren, the members of the church at Ephesus; or the apostle's brethren in the ministry, that were along with him, as Sosthenes and others; or the brethren that were come to him from Corinth, namely Stephanas, Fortunatus, and Achaicus:
greet ye one another with an holy kiss; See Gill on Rom 16:16.
Robert Jamieson, A. R. Fausset and David Brown
holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Rom 16:16; Th1 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [BENGEL].
16:2116:21: Ողջո՛յն տուք միմեանց ՚ի համբոյր սրբութեան[3966]։ [3966] Ոմանք. Եւ թէ ոչ ոք սիրէ... Մարանաթայ։
21 Այս ողջոյնի գիրը իմ ձեռքինն է՝ Պօղոսինը:
21 Այս բարեւը իմ ձեռագրովս Պօղոսինն է։
Ողջոյնդ այդ իմոյ ձեռին Պաւղոսի է:

16:21: Ողջո՛յն տուք միմեանց ՚ի համբոյր սրբութեան[3966]։
[3966] Ոմանք. Եւ թէ ոչ ոք սիրէ... Մարանաթայ։
21 Այս ողջոյնի գիրը իմ ձեռքինն է՝ Պօղոսինը:
21 Այս բարեւը իմ ձեռագրովս Պօղոսինն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: Мое, Павлово, приветствие собственноручно.
16:21  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου.
16:21. Ὁ (The-one) ἀσπασμὸς (a-drawing-along-of) τῇ (unto-the-one) ἐμῇ (unto-mine) χειρὶ (unto-a-hand,"Παύλου. (of-a-Paulos)
16:21. salutatio mea manu PauliThe salutation of me Paul, with my own hand.
21. The salutation of me Paul with mine own hand.
16:21. This is a greeting from my own hand, Paul.
16:21. The salutation of [me] Paul with mine own hand.
The salutation of [me] Paul with mine own hand:

21: Мое, Павлово, приветствие собственноручно.
16:21  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου.
16:21. salutatio mea manu Pauli
The salutation of me Paul, with my own hand.
16:21. This is a greeting from my own hand, Paul.
16:21. The salutation of [me] Paul with mine own hand.
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Adam Clarke: Commentary on the Bible - 1831
16:21: The salutation of me Paul with mine own hand - This should be rendered: "The salutation is written by the hand of me Paul;" γεγραπται, is written, being understood. It is very likely that the apostle wrote this and the following verses with his own hand. The rest, though dictated by him, was written by an amanuensis.
Albert Barnes: Notes on the Bible - 1834
16:21: The salutation of me, Paul, with mine own hand - It is evident that Paul was accustomed to employ an amanuensis (copyist) in penning his epistles (see the note on Rom 16:22), though he signed his own name, and expressed his Christian salutation in every epistle, Th2 3:17; compare Col 4:18. This gave a sanction to what was written; was a proof that it was his own, and was a valuable token of affectionate regard. It was a proof that there was no fraud or imposition. Why he employed an amanuensis is not known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: salutation: Gal 6:11; Col 4:18; Th2 3:17
John Gill
The salutation of me Paul with mine own hand. The apostle had an "amanuensis", that wrote the epistle for him; but to prevent counterfeits, and that the church to whom he wrote might be assured of the genuineness of the epistle, that it was truly his own, he wrote with his own hand his common salutation; see Th2 3:17, and which is not in the following words, but what is expressed in 1Cor 16:23.
John Wesley
With my own hand - What precedes having been wrote by an amanuensis.
Robert Jamieson, A. R. Fausset and David Brown
salutation . . . with mine own hand--He therefore dictated all the rest of the Epistle.
16:2216:22: Ողջո՛յնդ այդ՝ իմո՛յ ձեռին Պաւղոսի է. եթէ ոք ո՛չ սիրէ զՏէր Յիսուս, եղիցի նզովեա՛լ, Մարանաթա՛։
22 Եթէ մէկը չի սիրում Տէր Յիսուսին, նզովեալ թող լինի. Մարան աթա[56]:[56] Արամերէն նշանակում է՝ Տէրը շուտով կը գայ:
22 Եթէ մէկը Տէր Յիսուս Քրիստոսը չի սիրեր, նզովեալ ըլլայ երբ մեր Տէրը գայ*։
Եթէ ոք ոչ սիրէ [85]զՏէր Յիսուս``, եղիցի նզովեալ. Մարան աթա:

16:22: Ողջո՛յնդ այդ՝ իմո՛յ ձեռին Պաւղոսի է. եթէ ոք ո՛չ սիրէ զՏէր Յիսուս, եղիցի նզովեա՛լ, Մարանաթա՛։
22 Եթէ մէկը չի սիրում Տէր Յիսուսին, նզովեալ թող լինի. Մարան աթա[56]:
[56] Արամերէն նշանակում է՝ Տէրը շուտով կը գայ:
22 Եթէ մէկը Տէր Յիսուս Քրիստոսը չի սիրեր, նզովեալ ըլլայ երբ մեր Տէրը գայ*։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Кто не любит Господа Иисуса Христа, анафема, маран-афа.
16:22  εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. μαρανα θα.
16:22. εἴ (If) τις (a-one) οὐ (not) φιλεῖ (it-careth-unto) τὸν (to-the-one) κύριον, (to-Authority-belonged,"ἤτω (it-should-be) ἀνάθεμα. (a-placing-up-to) Μαρὰν (Maran) ἀθά. (Atha)
16:22. si quis non amat Dominum Iesum Christum sit anathema maranathaIf any man love not our Lord Jesus Christ, let him be anathema, maranatha.
22. If any man loveth not the Lord, let him be anathema. Maranatha.
16:22. If anyone does not love our Lord Jesus Christ, let him be anathema! Maran Atha.
16:22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
If any man love not the Lord Jesus Christ, let him be Anathema Maranatha:

22: Кто не любит Господа Иисуса Христа, анафема, маран-афа.
16:22  εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. μαρανα θα.
16:22. si quis non amat Dominum Iesum Christum sit anathema maranatha
If any man love not our Lord Jesus Christ, let him be anathema, maranatha.
16:22. If anyone does not love our Lord Jesus Christ, let him be anathema! Maran Atha.
16:22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:22: If any man love not the Lord Jesus - This is directed immediately against the Jews. From Co1 12:3, we find that the Jews, who pretended to be under the Spirit and teaching of God, called Jesus αναθεμα, or accursed; i.e. a person who should be devoted to destruction: see the note on Co1 12:3. In this place the apostle retorts the whole upon themselves, and says: If any man love not the Lord Jesus Christ, let Him be αναθεμα, accursed, and devoted to destruction. This is not said in the way of a wish or imprecation, but as a prediction of what would certainly come upon them if they did not repent, and of what did come on them because they did not repent; but continued to hate and execrate the Lord Jesus; and of what still lies upon them, because they continue to hate and execrate the Redeemer of the world.
It is generally allowed that the apostle refers here to some of the modes of excommunication among the Jews, of which there were three, viz.: -
1. Niddui נדוי, which signifies a simple separation or exclusion of a man from the synagogue, and from his wife and family, for Thirty days.
2. Cherem חרם which was inflicted on him who had borne the niddui, and who had not, in the thirty days, made proper compensation, in order to be reconciled to the synagogue. This was inflicted with dire execrations, which he was informed must all come upon him if he did not repent; but the cherem always supposed place for repentance.
3. Shammatha שמתא: this was the direst of all, and cut off all hope of reconciliation and repentance; after which the man was neither reconcilable to the synagogue, nor acknowledged as belonging even to the Jewish nation. See these different forms in Buxtorf's Rabbinical and Talmudical Lexicon, under their respective words.
In the Lexicon just now quoted, Buxtorf gives a form of the cherem, which he says he copied from an ancient Hebrew MS. Of this awful piece I shall lay a translation before the reader.
"By the sentence of the Lord of lords, let P. the son of P. be anathematized in both houses of judgment; the superior and inferior. Let him be anathematized among the highest saints; let him be anathematized among the seraphim and ophanim; and finally, let him be anathematized by all the congregations of the great and the small! Let great and continued plagues rest upon him; with great and horrible diseases! Let his house be the habitation of dragons! and let his constellation be darkened in the clouds! Let him be for indignation, and wrath, and burning! Let his carcass be thrown to the wild beasts and serpents! Let his enemies and his adversaries triumph over him! Let his silver and gold be given to others! And let all his children be exposed at the doors of their enemies! And let posterity be astonished at his day! Let him be accursed by the mouth of Addiriron and Achtariel; by the mouth of Sandalphon and Hadraniel; by the mouth of Ansisiel and Patchiel; by the mouth of Seraphiel and Sagansael; by the mouth of Michael and Gabriel; by the mouth of Raphael and Mesharetiel! Let him be anathematized by the mouth of Zaafzavif, and by the mouth of Hafhavif, who is the great God; and by the mouth of the seventy names of the supreme King; and lastly, by the mouth of Tsortak the great chancellor.
"Let him he swallowed up like Korah and his companions! Let his soul depart with fear and terror! Let the chiding of the Lord slay him! Let him be confounded as Achitophel was in his counsel! Let the leprosy of Gehazi be his leprosy! and let there be no resurrection of his ruins! In the sepulchres of the children of Israel let him not be buried! Let his wife be given to another, and let others bow themselves upon her in his death! In this anathema, let P. the son of P. be; and let this be his inheritance! But upon me and upon all Israel may God extend his peace and blessing, Amen." To this is added the 18th, 19th, and 20th verses of Deuteronomy 29, (Deu 29:18-20) which the reader may read at his leisure. There are many things in this cherem which require a comment, but this is not the place.
Anathema, maran-atha - "Let him be accursed; our Lord cometh." I cannot see the reason why these words were left untranslated. The former is Greek, and has been already explained; the latter is Syriac maran-atha, our Lord is coming: i.e. to execute the judgment denounced. Does not the apostle refer to the last verse in the Bible? Lest I come and smite the land (חרם cherem) with a curse? And does he not intimate that the Lord was coming to smite the Jewish land with that curse? Which took place a very few years after, and continues on that gainsaying and rebellious people to the present day. What the apostle has said was prophetic, and indicative of what was about to happen to that people. God was then coming to inflict punishment upon them: he came, and they were broken and dispersed.
Albert Barnes: Notes on the Bible - 1834
16:22: If any man love not the Lord Jesus Christ - This is a most solemn and affecting close of the whole epistle. It was designed to direct them to the great and essential matter of religion, the love of the Lord Jesus; and was intended, doubtless, to turn away their minds from the subjects which had agitated them, the disputes and dissensions which had rent the church into factions, to the great inquiry whether they truly loved the Saviour. It is implied that there was danger, in their disputes and strifes about minor matters, of neglecting the love of the Lord Jesus, or of substituting attachment to a party in the place of that love to the Saviour which alone could be connected with eternal life.
Let him be anathema - On the meaning of the word anathema, see the note at Co1 12:3. The word properly means accursed, or devoted to destruction; and the idea here is, that he who did not believe in the Lord Jesus, and love him, would be, and ought to be, devoted to destruction, or accursed of God. It expresses what ought to be done; it expresses a truth in regard to God's dealings, not the desire of the apostle. No matter what any man's endowments might be; no matter what might be his wealth, his standing, or his talent; no matter if he were regarded as a ruler in the church, or at the head of a party; yet if he had not true love to the Lord Jesus, he could not be saved. This sentiment is in accordance with the declaration of the Scripture everywhere. See particularly, Joh 3:31; Mic 6:16, and the note on the latter place.
Maran-atha - These are Syriac words, Moran Etho - "the Lord comes;" that is, will come. The reason why this expression is added may be:
(1) To give the greater solemnity to the declaration of the apostle; that is, to give it an emphatic form.
(2) to intimate that, though there were no earthly power to punish a lack of love to the Saviour; though the state could not, and ought not to punish it; and though the church could not exclude all who did not love the Lord Jesus from its bosom, yet they could not escape. For, the Lord would himself come to take vengeance on his enemies; and no one could escape. Though, therefore, those who did not love the Lord Jesus could not be punished by people, yet they could not escape divine condemnation. The Lord would come to execute vengeance himself, and they could not escape. It is probable (see Lightfoot in loco) that the Jews were accustomed to use such a form in their greater excommunication, and that they meant by it, that the person who was thus devoted to destruction, and excommunicated, must be destroyed; for the Lord would come to take vengeance on all his enemies. "It certainly was not now, for the first time, used as a new kind of cursing by the apostle; but was the application of a current mode of speech to the purpose he had in contemplation. Perhaps, therefore, by inspecting the manners of the East, we may illustrate the import of this singular passage. The nearest approach to it that I have been able to discover is in the following extract from Mr. Bruce; and though, perhaps, this does not come up to the full power of the apostle's meaning, yet, probably, it gives the idea which was commonly attached to the phrase among the public. Mr. Bruce had been forced by a pretended saint, in Egypt, to take him on board his vessel, as if to carry him to a certain place - whereas, Mr. Bruce meant no such thing; but, having set him on shore at some little distance from whence he came, 'we slacked our vessel down the stream a few yards, filling our sails, and stretching away.
On seeing this, our saint fell into a desperate passion, cursing, blaspheming, and stamping with his feet; at every word crying "Shar Ullah!" that is, "May God send and do justice!" This appears to be the strongest execration this passionate Arab could use, that is, To punish you adequately is out of my power: I remit you to the vengeance of God.' Is not this the import of anathema maranatha?" - Taylor in Calmet. This solemn declaration, or denunciation, the apostle wrote with his own hand, as the summary of all that he had said, in order that it might be attentively regarded. There is not a more solemn declaration in the Bible; there is not a more fearful denunciation; there is no one that will be more certainly executed. No matter what we may have - be it wealth, or beauty, or vigor, or accomplishment, or adorning, or the praise and flattery of the world; no matter if we are elevated high in office and in rank; no matter if we are honored by the present age, or gain a reputation to be transmitted to future times; yet if we have not love to the Saviour, we cannot be saved.
We must be devoted to the curse; and the Lord Jesus will soon return to execute the tremendous sentence on a guilty world. How important then to ask whether we have that love? Whether we are attached to the Lord Jesus in such a manner as to secure his approbation? Whether we so love him as to be prepared to hail his coming with joy, and to be received into his everlasting kingdom - In the close of the notes on this Epistle, I may ask anyone who shall read these pages whether he has this love? And I may press it upon the attention of each one, though I may never see their faces in the flesh, as the great inquiry which is to determine their everlasting destiny. The solemn declaration stands here, that if they do not love the Lord Jesus, they will be, and they ought to be, devoted to destruction. The Lord Jesus will soon return to make investigation, and to judge the world. There will be no escape; and no tongue can express the awful horrors of an eternal curse pronounced by the lips of the Son of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: love: Sol 1:3, Sol 1:4, Sol 1:7, Sol 3:1-3, Sol 5:16; Isa 5:1; Mat 10:37, Mat 25:40, Mat 25:45; Joh 8:42; Joh 14:15, Joh 14:21, Joh 14:23, Joh 15:24, Joh 16:14, Joh 21:15-17; Co2 5:14, Co2 5:15, Co2 8:8, Co2 8:9; Gal 5:6; Eph 6:24; Heb 6:10; Pe1 1:8, Pe1 2:7; Jo1 4:19, Jo1 5:1
Anathema: That is, "Let him be accursed; our Lord cometh," i. e., to execute the judgment denounced. Mat 25:41, Mat 25:46; Act 23:14; Rom 9:3; Gal 1:8, Gal 1:9 *Gr: Co1 12:3; Th2 1:8, Th2 1:9; Jde 1:14, Jde 1:15
Geneva 1599
If any man love not the Lord Jesus Christ, let him be Anathema (m) Maranatha.
(m) By these words are meant the severest type of curse and excommunication that was among the Jews: and the words are as much as to say, "As our Lord comes". So that his meaning may be this, "Let him be accursed even to the coming of the Lord", that is to say, to the day of his death, even for ever.
John Gill
If any man love not the Lord Jesus Christ,.... The Vulgate Latin, and the Syriac and Ethiopic versions, read "our Lord". The apostle here does not so much mean profane and unregenerate sinners, who are destitute of love to Christ, from ignorance of him; nor such who, from the same principle, might persecute him in his members, for such are to be even prayed for, and wished well unto; and oftentimes such are called by grace, and become true and sincere lovers of Christ; and the apostle himself was an instance of it: some think the Jews are intended, who were the mortal enemies of Christ; hated his name and person, his Gospel and interest, and maliciously persecuted the same; they called Jesus accursed, and therefore deserved an anathema to be pronounced on them; it was prophesied of them, that their name should be left for a curse; and it was threatened to them, in case of non-repentance, upon the coming of John the Baptist, in the spirit of Elijah, that the Lord would come and smite their land with a curse; which had its accomplishment in the destruction of Jerusalem; see Is 65:15; others think the Gnostics are intended, one of whose tenets was, that it was lawful not to confess Christ in a time of persecution, in order to save themselves; and such might be truly said not to love our Lord Jesus, and on whom such an anathema as after mentioned might rightly be denounced: though it should seem rather, that some persons in this church, or that infested it, are referred to as the false teachers, and those who sided with them, who made factions and divisions in the church of Christ; allowed themselves in the commission of fornication and incest, and such like impurities; had no regard to the peace of the consciences of weak brethren, but laid stumblingblocks in their way; behaved in a very irreverent manner at the Lord's table, and gave in to very pernicious errors and heresies, particularly denying the resurrection of the dead; and by their many bad principles and practices plainly showed that they did not in deed and in truth love our Lord Jesus: wherefore of every such an one the apostle says,
let him be anathema. The word anathema, answers to the Hebrew and is rendered by it here in the Syriac version; and signifies anything separated and devoted to holy uses; and so it is used by the Septuagint, in Lev 27:28, and in the New Testament, Lk 21:5, and which, if alienated to any other purposes, entailed a curse on persons; hence it is often translated "accursed", as Rom 9:3 1Cor 12:3, and here it signifies, that such persons that love not the Lord Jesus, should be rejected by the saints, and separated from their communion; and so the Arabic version renders it, "let him be separated"; that is, from the church; let him be cast out of it, and cut off from it; as, so living and dying without love to Christ, he will be accursed by him at the last day, and will have that awful sentence denounced on him, "go ye cursed". The apostle adds another word, about which there is some difficulty,
maranatha; some make this to be the same with "anathema"; the one being the Syriac, the other the Greek word, as "Abba, Father"; and think that "maranatha" is put for "maharamatha"; others think that it is the same with "maharonatha", which signifies "from wrath to come"; and being joined with the other word, intends an anathematizing or devoting persons to wrath to come: others take it to be the last, and worse sort of excommunication among the Jews; and observe, that the first sort was called "Niddui", which was a separation from company and conversation, to which reference may be had in Lk 6:22; the second sort was called Cherem, to which "anathema" answers, and was a separation, attended with curses and imprecations; and a third sort was called "Shammatha", and is thought to answer to "maranatha", giving the etymology of it, as if it was, , "the name", i.e. "God cometh", as "maranatha" read as two words, signify "our Lord cometh": but this is not the etymology the Jews give of "Shammatha" (g); they ask,
"what is "Shammatha?" says Rab, , "there is death"; and Samuel says, , "desolations shall be";''
but of the other etymology there is no mention made among them; nor is ever the word "maranatha" used by them for excommunication; the sense of which certainly is, "our Lord cometh"; and the Ethiopic version, joining it with the former word, renders the whole thus, "let him be anathema in the coming of our Lord", which seems to be pretty much the sense of the apostle: it is best to consider this word, or rather these two words, "maran atha", "our Lord cometh", as added by the apostle, to put persons in mind of the coming of Christ; either at the destruction of Jerusalem, to take vengeance on the Jews, who did not love, but hated him, and maliciously persecuted him, and his; or of the second coming of Christ to judgment, when all the wicked of the earth shall be accursed by him, and all such that love him not will be bid to depart from him.
(g) T. Bab. Moed Katon, fol. 17. 1.
John Wesley
If any man love not the Lord Jesus Christ - If any be an enemy to his person, offices, doctrines, or commands. Let him be Anathema. Maran - atha - Anathema signifies a thing devoted to destruction. It seems to have been customary with the Jews of that age, when they had pronounced any man an Anathema, to add the Syriac expression, Maran - atha, that is, "The Lord cometh;" namely, to execute vengeance upon him. This weighty sentence the apostle chose to write with his own hand; and to insert it between his salutation and solemn benediction, that it might be the more attentively regarded.
Robert Jamieson, A. R. Fausset and David Brown
A solemn closing warning added in his own hand as in Eph 6:24; Col 4:18.
the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. IGNATIUS [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare Song 2:7).
Jesus Christ--omitted in the oldest manuscripts.
let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Cor 12:3) are bringing righteously on their own heads [BENGEL]. So far from "saluting" him, I bid him be accursed.
Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Phil 4:5, "The Lord is at hand."
16:2316:23: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ։
23 Մեր Տիրոջ՝ Յիսուս Քրիստոսի շնորհը ձեզ հետ լինի:
23 Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ.
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ:

16:23: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ։
23 Մեր Տիրոջ՝ Յիսուս Քրիստոսի շնորհը ձեզ հետ լինի:
23 Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ.
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: Благодать Господа нашего Иисуса Христа с вами,
16:23  ἡ χάρις τοῦ κυρίου ἰησοῦ μεθ᾽ ὑμῶν.
16:23. ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) μεθ' (with) ὑμῶν. (of-ye)
16:23. gratia Domini Iesu vobiscumThe grace of our Lord Jesus Christ be with you.
23. The grace of the Lord Jesus Christ be with you.
16:23. May the grace of our Lord Jesus Christ be with you all.
16:23. The grace of our Lord Jesus Christ [be] with you.
The grace of our Lord Jesus Christ [be] with you:

23: Благодать Господа нашего Иисуса Христа с вами,
16:23  ἡ χάρις τοῦ κυρίου ἰησοῦ μεθ᾽ ὑμῶν.
16:23. gratia Domini Iesu vobiscum
The grace of our Lord Jesus Christ be with you.
16:23. May the grace of our Lord Jesus Christ be with you all.
16:23. The grace of our Lord Jesus Christ [be] with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:23: The grace of our Lord Jesus - May the favor, influence, mercy, and salvation procured by Jesus Christ, be with you - prevail among you, rule in you, and be exhibited by you, in your life and conversation! Amen.
Albert Barnes: Notes on the Bible - 1834
16:23: The grace ... - See the note at Rom 16:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: Rom 16:20, Rom 16:24
John Gill
The grace of our Lord Jesus Christ be with you. This is the apostle's salutation in all his epistles, and is a token of the truth and genuineness of them; See Gill on Rom 16:20; and is a wish for a supply of all grace from Christ, and an increase of it in the saints; that they may have the communications of it to them, to quicken, invigorate, and draw forth into exercise the grace they have received, and to enable and assist them in the discharge of every duty.
Robert Jamieson, A. R. Fausset and David Brown
The grace, &c.--This is the salutation meant in 1Cor 16:21; and from which unbelievers (1Cor 16:22; compare 2Jn 1:10-11) are excluded [BENGEL].
16:2416:24: Եւ սէ՛րն իմ ընդ ամենեսին ձեզ ՚ի Քրիստոս Յիսուս։ Ամէն[3967]։Առ Կորնթացիս առաջին թուղթ՝ գրեցաւ ՚ի Փիլիպեայ, ՚ի ձեռն Ստեփանեայ եւ Փորտունատեա՛յ եւ Աքայիկոսի։ Տունք պհ̃[3968]։ [3967] Օրինակ մի. Եւ ընդ սէրն իմ ընդ ամե՛՛։ [3968] ՚Ի վախճանի՝ օրինակ մի. Թուղթ առաջին... եւ Աքակիսսի։ Ուր եւ օրինակ մի. Գրեցաւ յԵփեսոսէ։
24 Եւ իմ սէրը ձեզ ամենքիդ հետ ի Քրիստոս Յիսուս: Ամէն:
24 Իմ սէրս ձեր ամենուն հետ ըլլայ Քրիստոս Յիսուսով։ Ամէն։
Եւ սէրն իմ ընդ ամենեսին ձեզ ի Քրիստոս Յիսուս: Ամէն: Առ Կորնթացիս առաջին թուղթ գրեցաւ յԵփեսոսէ ի ձեռն Ստեփանեայ եւ Փորտունատեայ եւ Աքայիկոսի:

16:24: Եւ սէ՛րն իմ ընդ ամենեսին ձեզ ՚ի Քրիստոս Յիսուս։ Ամէն[3967]։
Առ Կորնթացիս առաջին թուղթ՝ գրեցաւ ՚ի Փիլիպեայ, ՚ի ձեռն Ստեփանեայ եւ Փորտունատեա՛յ եւ Աքայիկոսի։ Տունք պհ̃[3968]։
[3967] Օրինակ մի. Եւ ընդ սէրն իմ ընդ ամե՛՛։
[3968] ՚Ի վախճանի՝ օրինակ մի. Թուղթ առաջին... եւ Աքակիսսի։ Ուր եւ օրինակ մի. Գրեցաւ յԵփեսոսէ։
24 Եւ իմ սէրը ձեզ ամենքիդ հետ ի Քրիստոս Յիսուս: Ամէն:
24 Իմ սէրս ձեր ամենուն հետ ըլլայ Քրիստոս Յիսուսով։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: и любовь моя со всеми вами во Христе Иисусе. Аминь.
16:24  ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν χριστῶ ἰησοῦ.
16:24. ἡ (The-one) ἀγάπη (an-excessing-off) μου (of-me) μετὰ (with) πάντων ( of-all ) ὑμῶν (of-ye) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
16:24. gratia Domini Iesu vobiscumMy charity be with you all in Christ Jesus. Amen.
24. My love be with you all in Christ Jesus. Amen.
16:24. My charity is with all of you in Christ Jesus. Amen.
16:24. My love [be] with you all in Christ Jesus. Amen.
My love [be] with you all in Christ Jesus. Amen. < The first [epistle] to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus:

24: и любовь моя со всеми вами во Христе Иисусе. Аминь.
16:24  ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν χριστῶ ἰησοῦ.
16:24. gratia Domini Iesu vobiscum
My charity be with you all in Christ Jesus. Amen.
16:24. My charity is with all of you in Christ Jesus. Amen.
16:24. My love [be] with you all in Christ Jesus. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:24: My love be with you all in Christ Jesus - It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun μου, my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word Θεου God, as in Co2 13:14, The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably ΜΟΥ, my, is a corruption for ΘΕΟΥ, of God. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that μου is a corruption for Θεου, and that the verse should be read thus: The love of God be with you all, in (or by) Christ Jesus.
Amen - So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle.
1. The subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on Co1 16:5, Co1 16:8 (note), Co1 16:10 (note), Co1 16:19 (note); and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus," needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus - from Asia - from Ephesus of Asia - from Philippi of Macedonia - from Philippi of Macedonia, and sent by the hands of Timothy; so the Syriac. Written from Ephesus, by Stephanas and Fortunatus; Coptic. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; Slavonic. Written, etc., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus; Arabic. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt.
2. In closing my observations on this epistle, I feel it necessary once more to call the reader's attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labor and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament.
3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavor to set up one preacher at the expense of another.
4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it.
5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle.
6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, "Knowledge that is not applying, is only like a candle which a man holds to light himself to hell." The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the Law, and the spirit of the Gospel. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, etc., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle's deep acquaintance with God; and an invaluable record of the sum and substance of the Gospel, left by God's mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world.
7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, etc., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted Jews; and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is Jewish; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle's meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with "inconsistent reasoning." Had he understood the apostle's language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit.
8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader's attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, etc. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state; and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfill the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name.
Albert Barnes: Notes on the Bible - 1834
16:24: In Christ Jesus - Through Christ Jesus; or in connection with your love to him; that is, as Christians. This is an expression of tender regard to them as Christian brethren; of his love for the church; and his earnest desire for their welfare. It is in accordance with the usual manner in which he closes his epistles; and it is especially tender, affectionate, and beautiful here, when we consider the manner in which he had been treated by many of the Corinthians; and as following the solemn declaration in Co1 16:22. Paul loved them; loved them intensely, and was ever ready to express his affectionate regard for them all, and his earnest desire for their salvation.
The subscription to the Epistle, "The first epistle to the Corinthians," etc., was evidently written by some other hand than that of Paul, and has no claim to be regarded as inspired. Probably these subscriptions were added a considerable time after the Epistles were first written; and in some instances evidently by some person who was not well informed on the subject; see the note at the end of the Epistle to the Romans. In this instance, the subscription is evidently in its main statement false. The Epistle bears internal marks that it was written from Ephesus, though there is every probability that it was sent by three of the persons who are mentioned here. It is absurd, however, to suppose that Timothy was concerned in bearing the Epistle to them, since it is evident that when it was written he was already on a visit to the churches, and on his way to Corinth; see the notes on Co1 16:10-11; Co1 4:17. There is not the slightest internal evidence that it was written from Philippi; but everything in the Epistle concurs in the supposition that it was sent from Ephesus. See the introduction to that Epistle. There is, however, a considerable variety among the manuscripts in regard to the subscription; and they are evidently none of them of any authority, and as these subscriptions generally mislead the reader of the Bible, it would have been better had they been omitted.
Next: 2 Corinthians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: love: Co1 16:14, Co1 4:14, Co1 4:15; Co2 11:11, Co2 12:15; Phi 1:8; Rev 3:19
Amen: Co1 14:16; Mat 6:13, Mat 28:20
John Gill
My love be with you all,.... Meaning either that he desired that he might be loved by them, as they were by him, and might always have a place in their hearts and affections, as they had in his; or that his love, which extended to all of them without exception, to rich and poor, greater or lesser believers, might be always acceptable to them; and which he now commended to them, and saluted them with, from his very heart: and that it might not be thought to be a carnal affection, or on account of any outward things, he adds,
in Christ Jesus; he loved them for Christ's sake, because they were his, had his grace bestowed on them, his image stamped upon them, and his Spirit put within them; and concludes as usual, with an
Amen; both by way of request, and for the sake of confirmation; desiring that so it might be, and believing that so it would be. The following subscription is added, not by the apostle, but by some other hand since. "The first" epistle "to the Corinthians was written from Philippi, by Stephanas, and Fortunatus, and Achaicus, and Timotheus"; but, as has been already observed, this epistle was not written from Philippi, but from Ephesus, where the apostle now was, as appears from 1Cor 16:8; nor was it sent by Timotheus, for he was sent out before the writing of this epistle, see 1Cor 4:17, and the apostle puts an if upon his coming to them, in 1Cor 16:10, which he would scarcely have done, if he had sent this letter by him; though very probably it was sent by the other three, who came from Corinth, at their return thither.
Robert Jamieson, A. R. Fausset and David Brown
My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.
The subscription represents the Epistle as written from Philippi. 1Cor 16:8 shows it was written at Ephesus. BENGEL conjectures that perhaps, however, it was sent from Philippi (1Cor 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.