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1 Corinthians 16:22
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Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Sol 2:7). Jesus Christ--omitted in the oldest manuscripts. let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (Co1 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 Phi 4:5, "The Lord is at hand."
1 Corinthians 16:22
Signature and Final Greetings
21This greeting is in my own hand—Paul. 22If anyone does not love the Lord, let him be under a curse. Come, O Lord!
- Scripture
- Sermons
- Commentary
Does God Love the World Outside of Jesus Christ?
By Alan Martin1.9K00:00Love Of GodJHN 1:14ACT 17:29ROM 6:231CO 16:221TH 2:122TH 2:16In this sermon, the preacher emphasizes the importance of believing in the Lord Jesus Christ for salvation. He states that there is no salvation outside of Jesus Christ and that all men are required to repent and believe in Him. The preacher highlights that God's grace is found in Jesus Christ and that refusing to believe in Him leads to condemnation and judgment. He also mentions that there was a time when God overlooked ignorance about Him, but now He commands all men everywhere to repent.
Loving Jesus
By Hans R. Waldvogel1.2K18:46Loving JesusMRK 12:30JHN 14:23ROM 8:71CO 16:22EPH 2:6EPH 3:8REV 2:5In this sermon, the preacher emphasizes the importance of the love of Jesus Christ. He describes it as a love affair between God and humanity, where God proposes his love to us. The preacher highlights that this love is not based on human attachment or affection, but is a deep and transformative love that can turn a beggar into a prince. He emphasizes that this love comes from the Holy Spirit and is the first love that we should have for God. The preacher also contrasts this divine love with the worldly understanding of love, stating that true love is found in Jesus Christ and not in the shallow and self-centered love of the world.
The Extent of Christ's Love
By Zac Poonen1.1K1:00:00PRO 25:2MAT 26:39JHN 16:14JHN 17:231CO 16:222CO 5:21EPH 1:171JN 4:19This sermon delves deep into the profound love and sacrifice of Jesus Christ, emphasizing the value of intimate fellowship with God and the importance of understanding the depth of God's love for each individual. It highlights Jesus' prayer in Gethsemane, his sacrificial death on the cross, and the significance of forgiveness in response to Christ's ultimate sacrifice.
Sexual Complementarity - Lesson 4
By John Piper93956:50MAT 6:33ACT 18:26ROM 6:221CO 16:221TI 2:12In this sermon, the speaker discusses the topic of submission and leadership in the context of manhood and womanhood. They argue that the Bible teaches a distinction between men and women in their roles and responsibilities. The speaker believes that this distinction is beneficial for individuals, society, and the glory of God. The main text examined is 1 Timothy 2, with a focus on verses 12 and 13. The speaker emphasizes the importance of proper inquiry and obedience to God's teachings on gender roles.
If Any Man Love Not the Lord
By Rolfe Barnard84640:15MAT 6:33LUK 14:26JHN 14:15ROM 8:91CO 16:22GAL 5:221JN 4:8In this sermon, the preacher recounts a story about a young boy who walked a long distance and then suddenly died. The preacher emphasizes that he does not know if the boy was saved or not, but he believes that the boy asked a good question about salvation. The preacher then leads the congregation in a song and encourages them to stand and pray. He mentions that some preachers may end up in hell and that God answers the prayers of unsaved people. The sermon concludes with the preacher expressing his weariness and longing for heaven.
Christ on the Throne
By Rolfe Barnard41552:29ChristMAT 5:43MAT 6:33LUK 5:27LUK 19:1JHN 18:36ROM 5:81CO 16:22In this sermon, the preacher talks about the story of Jesus calling Peter, James, and John to follow him. He emphasizes that Jesus, although fully human, was without sin and demonstrated his lordship through his actions. The preacher also mentions the encounter between Jesus and Pilate, where Jesus affirms his kingship. He then discusses the importance of love for Jesus, stating that it will be the occupation of heaven and that faith in Jesus is not alone but includes repentance and confession through one's actions.
Pentecost Is Loving Jesus (The Prayer "O God, Make Me Love Jesus More" Will Be answered.)
By Hans R. Waldvogel0Love for JesusThe Role of the Holy SpiritJHN 15:91CO 16:22EPH 3:16Hans R. Waldvogel emphasizes that Pentecost is fundamentally about a deep love relationship between Jesus and His followers. He urges believers to pray for a greater love for Jesus, highlighting that true love for Him transcends mere blessings and requires a commitment to serve and delight in Him. Waldvogel reflects on the transformative power of the Holy Spirit, which enables believers to experience the fullness of Christ's love and to be rooted in it. He warns against the dangers of becoming complacent and losing the presence of Jesus through distractions. Ultimately, he encourages a heartfelt pursuit of Jesus, making Him the center of our lives.
First Love - John 14:23
By Hans R. Waldvogel0First LoveIntimacy with ChristPSA 73:25MAT 22:37JHN 14:23ROM 5:81CO 16:22EPH 2:4JAS 4:81JN 2:151JN 4:19REV 3:20Hans R. Waldvogel emphasizes the profound love that Jesus has for us and the importance of reciprocating that love by keeping His words. He highlights that true love for Christ is not merely about zeal but a deep, heartfelt commitment that transforms our lives and draws us into intimate fellowship with Him. Waldvogel urges believers to recognize the significance of loving Jesus with all their heart, as this love is foundational to our relationship with God and our eternal destiny. He warns against the dangers of allowing our love to grow cold and encourages a passionate pursuit of Christ, who desires to dwell within us. Ultimately, the sermon calls for a return to our 'first love' for Jesus, reminding us that He longs for our hearts above all else.
A Heaven Unto Me!
By Thomas Brooks0Heart KnowledgeLove for ChristPSA 73:25SNG 2:5MAT 22:37JHN 17:3ROM 8:381CO 16:22EPH 3:19PHP 3:8COL 3:41JN 4:19Thomas Brooks emphasizes that true knowledge accompanying salvation is deeply heart-affecting, drawing the soul closer to Christ and igniting a passionate love for Him. He illustrates how the more one knows Christ—His nature, names, and beauty—the more one’s heart is captivated and desires Him above all else. Brooks warns against mere intellectual knowledge that lacks affection for Christ, which ultimately leads to a lifeless faith. He passionately expresses that Christ is everything to him—his life, love, joy, and crown—making Him a heaven unto his soul. The sermon concludes with a stark reminder that a lack of love for the Lord results in a curse.
The Chill of Love
By Horatius Bonar0Sin and Its ConsequencesLoveMAT 24:12JHN 15:12ROM 13:101CO 16:22GAL 5:14EPH 4:15COL 3:141PE 4:81JN 4:20REV 2:4Horatius Bonar emphasizes the chilling effect of iniquity on love, as foretold in Matthew 24:12, warning that in the last days, love for God and one another will diminish significantly. He outlines how increasing sin leads to a decline in faith, truth, righteousness, and genuine religion, ultimately resulting in a coldness of heart towards God and fellow believers. Bonar stresses that love is the most vulnerable aspect of our spiritual lives, easily affected by the surrounding atmosphere of sin. He calls for vigilance against sin and encourages the nurturing of love, as it is essential for a vibrant faith. The sermon serves as a reminder of the importance of maintaining love amidst a world increasingly filled with lawlessness.
Bishop Wilson's Meditations on His Sacred Office, No. 5.-- Thursday
By J.H. Newman0DEU 1:17EZK 2:6MRK 8:33LUK 15:221CO 16:222CO 10:42CO 13:101TI 1:20REV 2:20J.H. Newman preaches on the importance of maintaining peace, love, and discipline within the Church, emphasizing the need to correct and punish those who cause unrest or disobedience. He prays for God's assistance in rooting out strife and variance, and for the Church to experience tranquility. Newman highlights the authority given by God's Word for spiritual discipline and the necessity of repentance and pardon for the salvation of souls.
Sermons for Saints' Days and Holidays. (No. 4. St. Philip and St. james.)
By J.H. Newman01CO 16:22GAL 1:8EPH 4:141TI 1:32TI 1:13TIT 2:72PE 3:161JN 4:1JUD 1:3J.H. Newman preaches about the importance of true love and devotion to the Lord Jesus Christ, emphasizing the need to understand and believe in His divine nature as revealed in Scripture and interpreted by the Church. He uses the examples of St. Philip and historical heresies to caution against deviating from Apostolic doctrine in the pursuit of warm feelings or sentiments towards Christ. Newman highlights the necessity of adhering to the 'form of sound words' and the Apostolic teachings to avoid falling into dangerous errors that may lead to separation from the true faith and compromise with false teachings.
John 6:66 to End. He Asks the Apostles Whether They Will Go Away.
By Favell Lee Mortimer0JHN 6:65JHN 10:27JHN 12:3JHN 13:21CO 16:22HEB 13:51PE 1:51PE 5:8Favell Lee Mortimer preaches about the offense caused by Jesus' doctrine that no one can come to Him unless it is granted by the Father, highlighting the pride and dependency of man on God's mercy for eternal life. Despite the disciples' folly in forsaking Jesus, Peter's genuine declaration of faith and loyalty stood out, even though he would later deny his Master. Mortimer emphasizes the trials and temptations believers face, warning against the schemes of Satan and the need to remain vigilant and faithful to Christ, who is the only way to life and comfort in times of trouble.
Steering by Gods Compass
By A.W. Tozer0MAT 6:5MAT 10:37MAT 23:6MAT 26:48MRK 14:44LUK 20:46LUK 22:47JHN 5:20JHN 11:3JHN 12:25JHN 15:19JHN 16:27JHN 20:2JHN 21:151CO 16:22TIT 3:15REV 3:19REV 22:15In this sermon on love, the preacher delves into the concept of 'phileo' love, which is a friendship type of love based on emotions and personal attachment. 'Phileo' is a love that expects a response and is often seen in relationships where there is mutual affection and delight. This type of love is described as a warm affection that requires attention and thrives on a reciprocal nature. While 'phileo' love is conditional and based on finding qualities in another person admirable, 'agapao' love is selfless and originates from a sense of the preciousness of the object loved.
Signs Seen, and Not Seen
By J.C. Philpot01SA 14:4PSA 74:9ISA 1:23JHN 13:35ROM 8:261CO 16:22JAS 1:23J.C. Philpot preaches on the lamentation of not seeing the signs of God's favor, highlighting the importance of recognizing outward marks of God's presence and grace upon the soul. He emphasizes that signs such as the fear of God, the spirit of grace and supplication, repentance, faith in Jesus, love for God's people, and the witness of the Spirit are crucial in indicating a genuine work of grace. Philpot delves into the various obstacles like infidelity, unbelief, trials, and spiritual darkness that can obscure these signs, leading to a state of lamentation and soul-searching for the true children of God.
The Power and the Form
By J.C. Philpot0ACT 20:211CO 5:101CO 16:22EPH 2:82TI 3:51JN 3:14J.C. Philpot preaches on the danger of having a form of godliness without the power thereof, as described in 2 Timothy 3:5. He explains that the last days are perilous because many will outwardly profess godliness but lack the inward transformation by the Spirit. Philpot breaks down the concepts of godliness, the power of godliness, the form of godliness, denying the power, and the exhortation to turn away from those who deny the power of godliness.
- Adam Clarke
- Jamieson-Fausset-Brown
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Sol 2:7). Jesus Christ--omitted in the oldest manuscripts. let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (Co1 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 Phi 4:5, "The Lord is at hand."