1 Corinthians 16

CHAPTER XVI

The Ninth Part of the Letter

Business and Personal Matters, Chapter 16

1 Corinthians 16:1

1 The new subject is introduced by a περί phrase exactly as the subjects were in 7:1; 7:21; 8:1; 12:1: “Concerning the collection for the saints.” This phrase heads the paragraph as a sort of caption and is only loosely attached to the sentence. Here, too, the phrase leaves the impression that the Corinthians had asked Paul about the matter of the collection in the letter which they had written to him, and that Paul now makes his reply. Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do you.

Since the Corinthians know about this collection and ask for further instructions from Paul, the question arises as to when and how they had been told. Paul hopes to raise a large sum by calling into action all of the congregations which he had founded. We read here about the orders which he had given to the churches in Galatia, and in 2 Cor. 8:1, etc., we read about the churches in Macedonia. The time for gathering funds is to extend over a period of about a year, 2 Cor. 8:10. There are three ways in which this important matter may have been brought to the attention of the Corinthian congregation: 1) in the letter which he had sent them (5:9), a letter that is now lost, Paul may have asked the Corinthians to cooperate, and they had replied in the letter which they sent to Paul; 2) Paul may have presented the matter of the collection to the Corinthians when he made his second brief visit to them, cf., 2 Cor. 13:2 where he refers to this visit; 3) one of Paul’s messengers may have been commissioned to present the matter to the Corinthians. We have not data on which to base a preference.

The same question arises in regard to the churches in Galatia. Paul writes that he gave them orders as to how to proceed. That is all we know. Had he sent them a circular letter or a messenger? We have no answer. In v. 3, 4 Paul states how he proposes to have the funds, which are to be gathered in Macedonia and in Greece, carried safely to Jerusalem; as to how the money collected in Galatia is to reach its destination we have no knowledge.

The object of the collection is to bring relief to the Christians in Jerusalem and in Palestine. The distress must have been widespread in order to call out such extensive relief measures. The supposition that this distress is a result of having all things in common is unwarranted. In the first place, this practice in Jerusalem meant only that, as the need arose, the richer members disposed of some of their property and gave the proceeds to feed the poor. The congregation at Jerusalem was never a communistic colony.

In the second place, when the congregation at Jerusalem grew to rather amazing proportions, beyond 5, 000 men, and then recruited itself from the ranks of even the priests (Acts 4:4; 6:7), the first persecution broke out and scattered many far and wide (Acts 8:3, 4). Years had passed since the ardor of that love in Jerusalem was manifested. Although it was ethically beautiful, its impracticability must have appeared the longer it was tried. The present poverty among the saints at Jerusalem was the result of a general depression that was due to periods of famine. Already in the year 44 Paul and Barnabas brought alms from Antioch, Acts 12:1. At that time the famine in Palestine continued for about four years. Under the emperor Claudius other parts of the realm were likewise affected by famine conditions.

The manner in which Paul writes to the Romans, when he finally reaches Corinth again (Rom. 15:25–28), indicates that the depressed conditions at Jerusalem were not acute but chronic at this time. This explains why Paul’s relief measures are not rushed through with utmost speed but are allowed to consume some time. We gather that his object was to collect such sums as would put the poor at Jerusalem permanently on their feet. Paul’s motive for this undertaking was not merely charity but the payment of a great debt of gratitude: “For if the Gentiles have been made partakers of their (Jews’) spiritual things, they owe it to them also to minister unto them in carnal things,” Rom. 15:27. As the spiritual blessing was permanent, so also this carnal blessing is to afford permanent relief.

The term λογία (or λογεία), “collection,” from λογεύω, “I collect,” is used only here in the New Testament, but it was discovered in the ostraca and the inscriptions found in Egypt and elsewhere and is there used in the sense of religious collections for the temple of a pagan god, etc. These payments on the part of pagans were made even on a specific day of the month, Sebaste day (probably “emperor’s day”). Yet we cannot say that Paul copies his idea of having the Christians give Sunday by Sunday from the custom of the pagans, for the contributions of the latter were paid from month to month while the Christians were to retain their gifts at home until such a time as they should be called for.

The historical aorist διέταξα conveys the idea that, as far as the Galatians are concerned, the question as to how to proceed in collecting the funds is settled. The aorist imperative οὕτωςκαὶὑμεῖςποιήσατε, “so also do you,” settles the matter for the Corinthians. A simple evangelical method is thus put into operation in all of the churches under Paul’s leadership. One good method, and that for all. This is a good example for the churches of today.

1 Corinthians 16:2

2 That method is now stated. On the first day of the week let each of you lay by him in store as he may prosper, in order that no collections be made when I come. The first day of the week is Sunday, and κατά is distributive so that we may translate: “Sunday by Sunday let each of you lay by,” etc. It is a fair inference that Sunday was the day which was set aside for the public worship of the Corinthian congregation, and that this custom was also followed in Galatia and in the other churches that had been founded by Paul. After the manner of the Hebrew, the LXX uses the cardinal μία (ἡμέρα), “one” (day), with “Sabbath” (σαββάτου or σαββάτων) in place of the original πρώτη, “first,” and this usage persists after its origin has been forgotten. Thus Sunday is called “(day) one of the Sabbath,” i.e., with reference to the Sabbath.

This means also that Paul counts the days according to the Jewish week of seven days when he is writing to Corinth with its many Gentile members. The Jewish week was known far beyond the groups of Jews who were scattered ever the Roman Empire at this time, and it continued to spread still farther.

Each member is to deposit with himself each Sunday the amount of his gift for that week and preserve it as a store or treasure, θησαυρίζων. The participle completes the idea of the main verb: “let him lay by by treasuring up”; the future participle of purpose is usually used thus, B.-D. 351, but because of the repetition involved Paul here has the present. Each member is to keep the growing amount “by him,” παρʼ ἑαυτῷ, in his own home, and is not to deposit it with the church at once. The probable reason for this advice is the fact that at this early date the churches supervised by Paul were not yet organized to the extent of having official treasurers who were duly appointed to take charge of congregational funds.

How much each member is to give each Sunday is left to his own decision, “as he may prosper,” literally, “as to what,” as to the amount he may prosper. On one Sunday he may be able to lay by more, on another Sunday less. Luther seems to have had a text that read εὑδοκῇ, was ihm gut duenkt, instead of εὑοδῶται, “as he may be fortunate,” “as he may prosper.” Paul makes the measure of God’s blessing to us the measure of our return to him.

Although Paul comes from Judaism, and the Corinthian church has its contingent of Jews, at no time does he propose the old Jewish system of tithing to the churches under his care. The only references to tithes found in the New Testament take us back into the Old Testament, Heb. 5:7–9, or criticize the Pharisees at Christ’s time, Matt. 23:23; Luke 11:42; 18:12. This is quite decisive for us.

Other considerations support this adverse decision. Poor people cannot tithe; they may actually need help. A laborer who has small wages and a large family also cannot tithe; those who have a surplus of income and the rich could tithe, but giving a tenth would not place even these on an equality with others in the matter of giving, the disproportion would still be great. The New Testament knows only the spirit of voluntary giving, and its only directive as to the amount is Paul’s evangelical rule which is devoid of even the appearance of legalism: “as he may prosper.”

Paul’s purpose in ordering contributions from Sunday to Sunday is that, when he finally arrives in Corinth, the work may be entirely done. The plural λογίαι, “collections,” refers to the accumulations made by the individuals; each would have his logia made. The present tense γίνωνται accords with this: the collections are not to proceed after Paul arrives. Then it will be necessary that each individual simply bring in his accumulation.

1 Corinthians 16:3

3 Paul adds a word regarding the transmission of this gift from Corinth to Jerusalem. And when I arrive, whomsoever you shall approve, with letters accompanying, I will send to carry your bounty to Jerusalem.

The aorist indicates the moment of Paul’s arrival, and the subjunctive the future time when this shall come to pass. The Corinthians themselves are to select and to approve the persons who are to take the money to Jerusalem. This is, however, scarcely done because Paul does not wish to carry the money lest someone later charge him with stealing some of it. Paul may never have entertained such a thought.

In the first place, it is fitting that those who give shall also send their gift. This is an example of Paul’s perfect tact in such matters. In the second place, by means of such a committee Paul properly desires to bring the Corinthians into personal contact with their brethren in Jerusalem. The men selected by the Corinthians would return and would report in detail regarding Jerusalem and the conditions that were prevalent in the old mother congregation. Paul is concerned about such contacts and their effect in strengthening the feeling of fraternal oneness.

It is grammatically possible to construe the διά phrase with the preceding verb: “whomsoever you shall approve by letters” (our versions), but this cannot be done when we note the sense of what Paul writes. The approving of the men who are to transfer the money is done by a vote of the congregation, and only after that vote has been taken do they receive credentials. Paul says distinctly: “them I will send.” If these men bear letters from the congregation, the congregation is their sender and not Paul. Only by offering letters from Paul himself are they able to show that Paul sends them.

It is usually supposed that these letters are to be addressed to persons in Jerusalem, the ultimate destination of the committee. But in all probability Paul intends to add letters to friends of his in other congregations which lie on the route to Jerusalem; and these would be written in order that the committee may secure safe lodging and be assisted on its way. If it travels by land through Macedonia, Ephesus, etc., this is rather important; if by sea, letters to Cæsarea are valuable.

Moreover, we see that this entire project goes far beyond being a grand piece of charity to the needy. It is connected with Paul personally as an apostle to the Gentiles and with all his successful work among the Gentiles. Through all of these churches that had been founded by him Paul is now reaching out to the mother church in order to cement all of them together the more. This is Paul’s collection in an eminent sense, and it is thus that he writes: “I will send them with letters.”

The preposition διά is not instrumental in this phrase, for the sending is not done “through” or “by means of” letters. The preposition διά has its original sense “between,” so that the letters appear as companions on both sides, somewhat as our English “with letters” may be understood. We may incidentally note how readily letters are written by Paul, and doubtless also by others at this time. How many letters of this kind Paul penned during his apostleship and sent with different representatives of his no one knows, but he evidently sent not a few.

Paul uses the beautiful term ἡχάριςὑμῶν to designate the gift that is to be sent. In the broader sense χάρις means anything that delights, any kindly favor. When it is used in connection with sin and guilt the word always means unmerited grace and favor. Here the money gift for Jerusalem is termed a kindly and gracious favor which is bestowed upon the recipients with a kind and gracious spirit.

1 Corinthians 16:4

4 In any case, Paul intends to give the committee which transports the funds from Corinth letters as indicated. He may do more: and if it shall be worth while for me to go also, they shall go together with me. He means that, if the collection is of sufficient size, he, too, will go to Jerusalem, and the committee may accompany him. His own going thus depends on the outcome of the collection. He is not thinking of the safety of the funds while they are in transit when he speaks about his own going; or of his presence in Jerusalem to control the distribution; or to secure a favorable reception for himself in Jerusalem. The term ἄξιον, “fit” or “worthy,” points to apostolic decorum.

It would not be dignified for Paul to go if the offering turns out to be comparatively small. In any case, not Paul himself but others are to carry the funds. If the sum is small, it is more fitting that the committee go alone; but if it is large, Paul, the apostle, will also go. Bengel writes: Justa aestimatio sui non est superbia. The infinitive with τοῦ is often construed as a genitive after ἄξιον, but it seems to be the subject: “If for me to go is fitting, they shall go with me.” R. 1061, 1066.

1 Corinthians 16:5

5 Paul twice refers to his coming to Corinth (v. 2, 3; compare also 4:19). He now reveals his plans in detail and adds the reason. Now I shall come to you when I have gone through Macedonia, for I am only going through Macedonia, but with you, it may be, I shall remain or even winter, that you may send me forward whithersoever I may go.

According to 2 Cor. 1:16 Paul originally planned to go directly by sea from Ephesus to Corinth, then to visit Macedonia and to return to Corinth, and then to proceed to Jerusalem, Acts 19:21. In the letter now lost Paul probably so informed the Corinthians. For the reason stated in 2 Cor. 1:23, etc., Paul changed his plan and now informs the Corinthians regarding that change. He now plans to go by land from Ephesus, passing through Macedonia and then through Greece to Corinth. This new plan he eventually carried out as we see from 2 Cor. 2:15 and from Acts 20:1, 2. Paul was later severely censured for altering his plans, and in Second Corinthians he makes an extended reply to the charge of fickleness.

The force of the explanatory (γάρ) repetition: “for I am (only) going through Macedonia,” lies in the contrast with the following statement: “but with you, it may be, I shall remain or even winter.” It is not Paul’s intention to linger in Macedonia but to pass through it as rapidly as may be possible and to stop at each of the churches only a short while.

1 Corinthians 16:6

6 But he proposes to make a longer stay among the Corinthians, παραμενῶ, “I shall remain” for some time as the addition of παρά to the verb indicates. It is spring when Paul writes this letter at Ephesus. He hopes to reach Corinth at the beginning of the coming winter and to spend the entire winter in Corinth. He actually spent three months there, Acts 20:2. Yet he adds τυχόν, a neuter participle that is used like an adverb, “it may be,” “perhaps.” Some necessity may arise that will compel Paul to cut short his visit in Corinth. Unable to foresee possible contingencies, he refrains from making his promise absolute.

The purpose clause introduced by ἵνα is only loosely attached to the sentence: “that you may send me forward (on my further journey) whithersoever I may go,” i.e., that you may render me this service. This, of course, means more than merely to send along a few friends to see Paul safely aboard ship or to travel a short distance with him on the journey by land. It includes the advance preparations for the journey, recommendations, perhaps letters, planning the route and the ship connections, perhaps also some travel equipment, a store of food, some clothes, etc.

Here there is a touch of the friendly spirit of Paul that reaches out to the Corinthians. He intends to favor them with a stay of notable length and with an acceptance of their kindly service when he at last proceeds on his journey. In Acts 19:21 Luke informs us that Paul eventually decided on going to Jerusalem. When Paul writes this verse he has not fully decided and thus leaves his destination “whithersoever I may go” to future decision. The journey as it was afterward made by Paul and his several companions is described at length by Luke in Acts 20:3, etc.

1 Corinthians 16:7

7 Two consecutive γάρ clauses bring explanation. For I do not wish to see you now by the way, for I hope to remain with you some time if the Lord shall permit. This is Paul’s wish and his hope; but he is not certain whether they shall be realized. While abundant work awaits him in the Macedonian churches, Paul intends to do this as rapidly as possible and thus to be free to remain in Corinth for some time. His more important work is to be done in the latter place, and he intends to allow ample time for it.

What τυχόν which was used in v. 6 means we now see from the clause: “if the Lord shall permit,” ἐπιτρέψῃ, “shall turn over to me” and thus permit. In all of his movements and his work Paul waits on the Lord’s directions and permission, for all his work is in the Lord’s service. The little adverb ἄρτι, “now,” has been much discussed. If it were πάλιν, “again,” or ἄρτιπάλιν, “now again,” we should have support for the fact of a prior brief visit in Corinth on the part of Paul. But the mere adverb “now” furnishes no evidence for such a second visit.

1 Corinthians 16:8

8 After telling the Corinthians about his plans for spending some time with them Paul informs them regarding the time when he expects to leave Ephesus. But I will remain at Ephesus until Pentecost. Paul is writing a short time before the Jewish Passover festival and intends to leave after a period of about two months, after the Jewish Pentecost festival. This mention of “Pentecost” is not evidence that a Christian festival by this name was celebrated at this early date at Ephesus or at Corinth. If this were the case, other evidence would be needed to establish the fact. In the present connection “Pentecost” is used merely to indicate a date.

1 Corinthians 16:9

9 The reason that prompts Paul to wait so long in Ephesus before starting on his journey is explained by γάρ. He is certainly not waiting in order to join in the Jewish celebration of Pentecost before he starts, Gal. 4:10. No Christian Pentecost celebration is known at this early date. Paul delays for an entirely different reason. For a door, great and effectual, is open unto me, and there are many adversaries.

“Door” is figurative for opportunity to advance the work of the gospel. “A great door” is a great opportunity. It is often stated that Paul weakened his figure when he added the second adjective “effectual” or “energetic,” but this view is the result of misunderstanding. Paul’s idea is not merely that of a great door standing ajar but of a great door into which one enters in order to accomplish a task. Paul’s figure is much deeper and more intensive than some of his commentators think. “An effectual door” is one that is not merely looked at but is made use of effectually. Acts 19:19, 20 describes the great opportunity to which Paul refers, and Acts 20:1 reports when he left Ephesus.

But here, as in so many places, Paul also met strong opposition: “opponents many.” Compare 1 Cor. 15:32 and Acts 19:23, etc. Paul uses only two words with reference to his present work, but they are quite eloquent. He is one against “opponents many,” but his victory is assured.

1 Corinthians 16:10

10 In 4:17 Paul tells the Corinthians that Timothy is on his way to Corinth. From Acts 19:22 we learn that Timothy was accompanied by Erastus, “the treasurer of the city” of Corinth (Rom. 16:23), a person of importance. It is Timothy “who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church,” 4:17. Just what news Paul had received from Corinth when he gave Timothy his commission we do not know. The duty assigned to Timothy shows that the Corinthians were to be reminded of Paul’s teaching regarding the true wisdom of Christ as opposed to all spurious wisdom.

Since Timothy’s mission is mentioned by Paul in connection with the first part of his letter, it is fair to conclude that Paul had already heard from “those of Chloe” (1:12) the news regarding factional contentions in Corinth, when he sent Timothy, and that it was Timothy’s task to endeavor to correct these disturbances. Then, it seems, the letter from the Corinthians to Paul arrived together with all the additional news which we see reflected in Paul’s letter of reply. Timothy was already on his way, but via Macedonia, so that he would stop at the various churches along his route, which would delay his arrival at Corinth for some time. The letter which Paul is writing will be taken to Corinth by the direct sea route, and Paul expects it to reach Corinth before Timothy’s arrival. All that Paul has heard about Corinth after he had sent Timothy away makes him anxious regarding the reception which his messenger will receive. So he here tells the Corinthians what treatment they are to accord Timothy upon his arrival.

Now if Timothy comes, see to it that he be with you without fear, for he is engaged in the Lord’s work even as I also am. Let no one then despise him.

Paul uses a condition of expectancy, for he thinks that Timothy will arrive a short time after this letter reaches Corinth. Timothy was still a comparatively young man. His mission in Corinth, as the development of events now reveals, will be harder to execute than Paul had supposed when he first dispatched Timothy. Some of the more haughty and puffed-up members may imagine that this young man from Lystra, whom they all know well, need not be treated with much respect because of his youth. They may show arrogance and thus try to intimidate Timothy. For this reason Paul writes pointedly: “See to it that he be with you without fear,” i.e., let no one intimidate him and make him afraid.

Afterward, when Timothy was the pastor at Ephesus, Paul wrote to him: “Let no man despise thy youth,” 1 Tim. 4:12. That Timothy was by nature a timid person is an unfounded supposition. He must have been both brave and competent in order to carry out missions such as the present one and afterward to be placed in charge of the entire work in the province of Asia.

The fact that it is Timothy’s youth of which some may seek to take advantage appears from the way in which Paul supports his order not to intimidate him: “for he is engaged in the Lord’s work even as I also am.” The Corinthians are to respect the person for the sake of his divine work. And Timothy’s work is identical with Paul’s. The apostle puts the two on the same level and insists that the Corinthians do like wise. We cannot, then, accept the conjecture that Paul fears that opposition against himself may threaten also Timothy’s standing in Corinth. If Paul has fears in this regard he does not betray them in this letter.

1 Corinthians 16:11

11 What Paul says about Timothy, the fact that he is to be ἀφόβως, without intimidation, is now turned about: “Let no one depise him!” We see that Paul does not cherish fear in regard to the congregation as such but in regard to only one or the other individual in the congregation. Someone may assume an arrogant attitude and try to disconcert Timothy during the meetings. The verb ἐξουθενέι means to treat as οὑδέν, as nothing, as not worth considering; and the aorist subjunctive with μή is the regular construction in negative commands that need the aorist. This aorist is probably ingressive: “Let no one begin to despise him,” R. 851, etc. When someone is not to start an action, the aorist is proper; but when someone is to cease an action that he has alrealy begun, the present is the proper tense.

This prohibition deals with only one individual or another who may become overbearing; the next imperative addresses the entire congregation. But send him on in peace that he may come to me, for I expect him together with the brethren. After having treated Timothy with all due respect, when his work is now done, the Corinthians are to send him forward on his journey back to Ephesus and to Paul. What this sending forward implies is stated in connection with v. 6. The expression “to send forward in peace” is not derived from the formula: “Go in peace!” For the context implies that “in peace” is meant in contrast to the preceding injunctions not to intimidate and not to despise Timothy. Paul wants Timothy’s mission to proceed and to end in a peaceful way so that, when he leaves, no trouble or strife are to be left behind. And Timothy is to come from Corinth directly to Ephesus and to Paul.

The apostle writes that he is expecting him, i.e., is anxious to receive his report, especially that part of it which deals with Corinth. While Paul does not say that he wishes that Timothy might hurry back as soon as possible, the fact that he is expecting Timothy implies that the Corinthians are not to detain him unduly in Corinth. As soon as his mission is ended, he is to be sent forward to Paul.

The meaning of the final phrase is debated. Does “together with the brethren” modify “him” (Timothy) so that Paul is expecting Timothy together with Erastus and other travelling companions; or does the phrase modify “I expect” so that Paul and other brethren in Ephesus are awaiting Timothy’s arrival? Some decide in one way, some in another, and some are undecided. The same question arises in connection with v. 12 where the same phrase also appears at the end of the sentence. It is most natural in each of the two verses to take the phrase exactly as it stands: “him together with the brethren.” More than one person was usually sent on important missions such as this one of Timothy’s.

1 Corinthians 16:12

12 Now concerning Apollos, the brother, reads exactly like the other περί phrases that occur in 7:1; 8:11; etc., with which, like captions, Paul introduces the topics concerning which the Corinthians had asked him in their letter. In the present case, too, the phrase is loosely attached at the beginning of the sentence. In their letter the Corinthians had asked Paul to send Apollos to them since they were anxious to have him come. Apollos had labored in Corinth for quite a while and had done so very successfully. We do not know just when he left the city. We have no more evidence that Apollos had taken an active part in the party strife at Corinth than we have for Paul’s connection with that strife. From Paul’s manner of writing we gather that Apollos was not in Ephesus at this time.

So Paul replies to the request of the Corinthians: I urged him much to come unto you together with the brethren; and it was not at all his will to come now, but he will come when opportunity offers.

The aorist “I urged him” makes the impression that Paul did this at once after receiving the letter from Corinth, and also that at the moment of Paul’s writing Apollos is temporarily absent from Ephesus. This also explains why at the conclusion of this letter Paul has no greetings from Apollos to the Corinthians. We cannot translate πολλά “many times,” which is improbable. As in v. 19, this adverbial accusative is used in an intensive sense and means “much.” In other words, when Paul spoke to Apollos he made a strong plea that he go to Corinth with the brethren who were to deliver Paul’s letter. Apollos, however, had good reason for declining. Here, too, the phrase “together with the brethren” should be taken just as it stands; “to go to you together with the brethren”; it should not be construed with the main verb: “I urged him together with the brethren.”

We have no intimation that Paul and Apollos are not on the most friendly of terms, for Paul could then not have urged Apollos as he did. Nor do the circumstances prevailing in Corinth, in particular the party wranglings, play a part in the decision of Apollos not to go to Corinth at this time; the intimation conveyed by Paul’s words points in the opposite direction. Apollos cannot spare the time to go now. For this reason he wills not to go at present. Paul states this in an impersonal way: οὑκἦνθέλημα. The imperfect ἦν does duty for the aorist since the verb εἶναι has no aorist.

The word θέλημα, “will,” is without modifiers, and for this reason some suppose that God’s will is referred to, i.e., that it was not God’s will that Apollos should go now (R. V. margin). But the context restricts us to the will of Apollos. Apollos promises to come when a good opportunity offers itself. So it is a matter of finding the proper “season,” καιρός, or time. We thus assume that Apollos is busily engaged and cannot leave but that he agrees to make the desired visit just as soon as his present work permits. When Paul writes this, Apollos is already absent from Ephesus in order to do this other work.

1 Corinthians 16:13

13 With a few pithy, admonitory words Paul concludes what we may call the substance or the body of his letter. Be watchful; be firm in the faith; be manly; be strong! All of your affairs, let them be done in love!

These five imperatives are frequently grouped together as a chain. It is not characteristic of Paul to put five units together in this fashion, and not at all his manner to end even a paragraph, to say nothing of the contents of an entire letter, with such a number of diverse and merely coordinate thoughts. At the conclusion Paul always reaches a unit focal thought. This is the case here. He writes four brief, coordinate admonitions and then ties the four together into a final unit. Not five but four are used by Paul when he desires to state the whole substance of any subject matter rhetorically.

He writes two sentences. The first has four imperatives in the second person plural; the second has only one imperative in the third person singular. Even this change from the plurals to the singular is characteristic of Paul. He might easily have phrased the final verb ποιεῖτε instead of γινέσθω: “All your affairs, do them,” etc.; but this is not his manner of writing.

The five tenses are present to express durative and continuous actions. The first four verbs belong closely together as constituting a compact group. Only the second of these four verbs has a modifier, the phrase “in the faith.” We may say that this phrase is needed to complete the meaning of the verb στήκετε, literally, “stand in the faith,” since the verb itself would not be definite enough, whereas the other three verbs need no such addition. Yet by lending completeness to the one verb this phrase, by introducing the word “faith,” gives to the four closely related verbs the vital point about which they turn. It is “the faith” regarding which we are also to be watchful, manly, and strong. “In the faith” is then to be matched by the corresponding phrase “in love” which is found in the final admonition. Faith is and must be first, love is and must be second. Faith produces love, always; the very nature of the two does not permit a reversal.

Each of the four imperatives is directed against an opposite condition and course of conduct. “Be watchful!” means: “Be not careless, indifferent, or easily deceived!” “Watch!” means: “Keep your eyes open!” We are watchful against enemies or hostile influences. The watcher raises an alarm against danger. See Isa. 56:10. While in this connection the watchful eye guards “the faith,” this is never done with a disregard of immoral conduct, for faith is always endangered when the eye is sleepy or dulled against wrong conduct.

“Be firm in the faith!” recalls 15:1: “in which also ye stand” or “are firm.” The admonition to stand and to be firm is directed against wavering, uncertainty, or doubt, the result of which is so often that the faith is lost. We stand in the faith, not like a dead post that has been driven into the ground, but as a living tree that fixes its roots ever deeper into the ground. The connotation is growth and increasing firmness. Its opposite is to depart from or to fall away from the faith, 1 Tim. 4:1, “forsaking the right way” 1 Pet. 2:15; compare Demas, 2 Tim. 4:10. The phrase “in the faith” is compact and includes both the faith which we believe (objective, doctrine, fides quae creditur) and the faith by which we believe (subjective, confidence, fides qua creditur). The subjective idea becomes plain in the verb “stand.”

The next two imperatives recall the LXX’s translation of Ps. 31:24: ἀνδρίζεσθεκαίκραταιούσθωἡκαρδίαὑμῶν. The verb ἀνδρίζεσθε is found only here in the New Testament but occurs frequently in the LXX and in the classics. The translation: “Quit you like men!” is attractive and striking but does not reflect the tense. The Greek means: “Be men constantly!” or: “Show yourselves men always!” Paul refers to the virtue of Christian manliness with its strong connotation of bravery and unflinching courage, but it is used here in connection with maintaining the faith. The opposite is to be cowardly, fainthearted like women, timid like children, Eph. 4:13, 14.

Christian manliness is one of the great virtues. In this admonition the men as men are to be examples for the entire church. The Greek has no similar verb or other derivative from “woman” that designates a virtue that corresponds to manliness that is derived from “man.” To play the woman or to be womanish conveys no virtue in the Greek. Even in the English “womanly” and “womanliness,” while they express virtues, restrict themselves to one sex. But all of the Corinthians, men, women, and children, are to show manliness. This explains the fact that we find so many texts which apply specifically to women in the church and none which restrict themselves to men.

The final imperative of the group: “Be strong!” or: “Show strength!” namely κράτος, “strength” in action (as distinguished from ἰσχύς, “strength” merely in possession), is closely related to the display of courageous manliness. The connotation is that we are to be invincible and victorious in the faith. Its opposite is to be weak and easily defeated. The durative tense does not, however, imply that we are to become strong as though we are weak to begin with, but that, being strong, we constantly show our strength in every situation that may call for this quality. This will, of course, like all true exercise of strength, also develop the strength in us although the verb and the tense which Paul uses do not themselves contain this thought.

1 Corinthians 16:14

14 When Paul writes πάνταὑμῶν, “all your affairs,” he includes the entire work of the Corinthian congregation, different features of which he has discussed in his letter. All of this work centers in faith and thus requires watchfulness, firmness, manliness, and strength. But it also requires love, this supreme fruit of faith. Paul’s letter has already shown the vital need of love; he has also described this love at length; the Corinthians have also been made to feel their deficiency of love. So Paul makes the last admonition the indispensableness of love. We may translate: “All your affairs, let them be connected with love!” The preposition ἐν marks the sphere.

Everything in the Corinthian congregation is to be and is to move in that sphere; nothing is to be outside of it. This “love” is ἀγάπη, the love of full comprehension and of spiritual purpose; see 13:1. Thus love is the final word. The durative present tense, like the four preceding duratives, means that this love is to continue and is never to be absent. It, too, will grow the more it is practiced.

1 Corinthians 16:15

15 The arrival in Ephesus of Stephanas and his two companions from Corinth induces Paul to say a few words in regard to them before he adds the greetings and brings his letter to a close. Now I urge you, brethren, (you know the family of Stephanas, that it is Achaia’s first fruits, and that they set themselves for service to the saints) that you also submit yourselves to such persons, even to everyone that cooperates and toils.

The sense of what Paul writes is quite assured, but the grammar affords a problem. If οἴδατε is indicative, we must insert a parenthesis as our versions do, and ἵνα in v. 16 is subfinal and states what Paul beseeches the Corinthians to do. If, however, οἴδατε can be made an imperative, then it is this verb that states what Paul urges upon the Corinthians, and the ἵνα clause denotes purpose. We should thus translate: “Now I urge you, brethren, recognize the family of Stephanas … in order that you may look up to such,” etc. The fact that οἴδατε is never used as an imperative in other passages is rather decisive. The grammars pass by our passage.

In kindly fashion Paul requests the Corinthians to honor Stephanas and his family (the Greeks always say “house” for family) because of their eminent service to the church. Paul himself baptized this family, 1:16. This must have occurred at Athens before Paul came to Corinth, for Stephanas is called “Achaia’s first fruits” and not the first fruits of Corinth. In all of Greece the family of Stephanas was the first to come to faith as a consequence of Paul’s preaching. That explains, too, why Paul does not at once think about this family when he tries to remember whom he had baptized in Corinth (1:14). He had, indeed, baptized this family, but this had taken place at Athens.

One distinction of this family is that it is Paul’s “first fruits of Achaia”—an abiding honor. A second distinction is that this family has rendered much service to the saints. Paul says that they actually “put themselves in line,” ἔταξανἑαυτούς, for such service; they made a regular business of it. Paul uses the beautiful term διακονία, service for service’s sake, service rendered of one’s own accord with an eye only to the benefit resulting for others.

“For service,” εἰςδιακονίαν, without the article, permits us to include any and all kinds of service. This says a great deal with regard to the family. Their home had evidently been transferred to Corinth, and that occurred a sufficiently long time previously to permit them to perform the service which Paul now recalls to the minds of his readers. That Paul himself and his companions are to be included among “the saints” who benefited by this service is doubtful. If Paul had benefited he would surely give an intimation of that fact, for he is always anxious to acknowledge personal favors.

We may conclude that the family of Stephanas had means and some prominence (see v. 17) which enabled them to do much for “the saints.” Yet down to the present day experience proves that families of slender means often distinguish themselves in this manner above many others who are financially much more able. What service was rendered we can only surmise, for Paul offers no intimation. Some think of hospitality, help to the sick and needy, offering their home for meetings, and the like. Others think that Stephanas helped in the matter of the collection for the saints at Jerusalem, and they add even that he had not been supported in this matter as he should have been by others in Corinth. Yet this is not probable, for the collection had not begun that early.

Another surmise finds in the service rendered by men like Stephanas the beginnings of the various offices in the church, these voluntary services eventually leading to definite appointments through elections by the church. While it is true that willing and competent persons are still chosen for congregational offices, we are without evidence that such voluntary services crystallized into permanent offices in the case of Stephanas or of others. The first seven deacons of the congregation at Jerusalem were appointed because of the need that made itself felt and not because of service which the appointees had rendered before that time, Acts 6:1–6. The view that Stephanas was a deacon at the time when he came to Paul is unwarranted.

1 Corinthians 16:16

16 Paul’s request of the Corinthians is: “that you also submit yourselves to such persons, even to everyone that cooperates and toils.” This ἵνα clause is subfinal and states the contents of Paul’s request. When Paul writes “you also,” this “also” is reciprocal: they (the family of Stephanas) have done their part, now you also do yours. This matches the correspondence between ἔταξανἑαυτούς and καίὑμεῖςὑποτάσσησθετοῖςτοιούτοις. The first verb means to range oneself in line for something, and the other to range oneself under someone. This correspondence between the verbs is lost in the English translations although it is vital for the sense. “Be in subjection unto such” (R. V.) says too much; and “obey such” is beside the point. When Paul writes “range yourselves under such persons” he wants the Corinthians to look up to people of this kind, i.e., to respect them, to heed their counsel, advice, and admonition.

But Paul at once broadens his request of the Corinthians so as to include all other families and all other individuals of this kind. The plural “to such persons” designates the class which is described in the parenthesis; and the singular “even to everyone that cooperates and toils” points to each individual in this class and describes each one anew. There is fine tact in this generalization in that the attention of the Corinthians is centered on the real reason for Paul’s request. No one can say or feel that Paul wants the Corinthians to look up to the family of Stephanas because Paul likes them so well and may thus be partial to them. Combined with this tact is the wide range of Paul’s mind which at once sees also all of the others in the church who joyfully line themselves up in her service. They constitute a class of which all the Corinthians should be proud, an upper class into which all should aspire to enter (Matt. 20:26–28), an upper class under which it should be a pleasure for the rest to work.

When Paul describes the individuals he uses two qualitative participles and combines them with one article: “everyone that cooperates and toils.” The first participle brings out the point that such a person “works together” with others in this voluntary diaconate or service; and the second adds the thought that in this cooperation he does not seek the easier part but voluntarily takes the hard work, laesst sich’s sauer werden. Paul does not imply that the Corinthians are reluctant to pay proper deference to Stephanas and to the others in the congregation who are like him. He is here, at the end of his letter, not voicing a covert criticism. That would be neither tactful nor wise. What moves Paul to add this request of the Corinthians regarding the family of Stephanas is the love which he has preached so strongly to them in this letter. This family deserves such intelligent and purposeful love (ἀγάπη), and Paul points out how it should show itself.

1 Corinthians 16:17

17 Two others had accompanied Stephanas from Corinth. And I rejoice over the coming of Stephanas and Fortunatus and Achaicus because the lack of you these filled up. For they eased my own spirit as well as yours. Therefore acknowledge such men!

The Latin names of these two companions of Stephanas’ are the basis on which rests the supposition that they were either slaves or freedmen, and that the one or the other belonged to the household of Stephanas. The surmise that they belonged to the household of Chloe (1:11) would change what Paul says about them in conjunction with Stephanas into cutting irony—the last thing that Paul would put into a valediction. When forty years later Clement of Rome writes to the church at Corinth he mentions a certain Fortunatus. This man was a presbyter in the Corinthian church and was installed as such by the apostles, Zahn, Introduction, I, 269. He may be the same Fortunatus that is mentioned in this letter, but he would necessarily have been rather young when Paul wrote. Concerning Achaicus we know nothing further.

What pleases Paul in regard to the coming of these three from Corinth is the fact that they made good for him a certain ὑστέρημα, lack or deficiency. The objective genitive ὑμῶν states this lack; it is “the lack of you,” i.e., the Corinthians themselves. Paul would like to have the Corinthians where he can talk to them instead of being obliged to write to them from a distance. This objective genitive answers the supposition that what Paul lacks or misses is a more friendly and deferential tone in the letter which the Corinthians had sent to him or a sufficient show of love on their part in that letter. But the object lacked is ὑμῶν, “you,” the persons of the Corinthians. This lack the three messengers from Corinth “filled” for Paul, ἀνεπλήρωσαν, literally, “filled up” like a vessel that is otherwise not full enough.

Paul can talk with them, ask them many things about the Corinthians, and hear all that they had to communicate. That is what rejoices Paul. Here we again meet a kindly touch on the part of Paul. The very way in which he writes “the lack of you” must please his readers in Corinth. The genitive is not subjective, stating that these three messengers provided something in which the Corinthians are remiss, either gifts or love or deference to Paul. The apostle makes no such charge at the end of his letter.

1 Corinthians 16:18

18 Paul himself explains (γάρ) what he means by this lack and how it is being made good. “They eased my own spirit and yours.” If Paul and the Corinthians could have met, both his mind and theirs would have been put at ease regarding all of the questions that had arisen. Through the presence of these three representatives this was actually accomplished in a way. By their presence these three furnished easement to Paul’s spirit and at the same time, by enabling the congregation to confer with Paul through them, furnished a like easement to their spirit. It must be a great satisfaction to the Corinthians to feel that they once more enter into fraternal contact with Paul by means of this delegation, especially since this contact has actually been made.

This is again a tender touch. Paul thinks not only of himself but also of the Corinthians. He credits them with solicitous feelings that are just like his own. He suggests that, as he is concerned that all things should be well with them, they, too, are concerned about him, that he may know just how things stand with them. By sending these men the Corinthians have done a double favor, one to Paul and one to themselves. The aorists ἀνεπλήρωσαν and ἀνέπαυσαν convey the idea that these good offices are now actually accomplished.

The Corinthian representatives have done their part well in every respect. “Therefore acknowledge such men,” recognize them for what they are and for what they have done. These three are happily not exceptions. Paul can write “such men,” for there are others like them, and Paul is the last to forget or to leave such a delightful fact unnoted. Here again Paul’s view is broad. He overlooks no one, and yet those immediately concerned receive their full due.

After reading what Paul himself says regarding these three men we may look at the questions that are asked regarding their presence with Paul while he was writing his letter. Did they come to Ephesus merely on private business? Is it a mere coincidence that they are with Paul at this time? Did other messengers from Corinth bring the letter from the Corinthians to Paul, messengers to whom he makes no reference when he is writing his reply? Does Paul write so significantly about what these three did for him and also for the Corinthians and say not one word about the real messengers who had been sent from Corinth with the Corinthian letter?

These questions answer themselves. Only on the supposition that these three men are sent to Paul as accredited representatives of the Corinthian church are Paul’s words concerning these men in place. If they are sent as such representatives they must be the bearers of the Corinthian letter to Paul, for no other reason can be assigned that would prompt the Corinthians to send three representatives such as these to Paul just at this time. The moment we say that somebody else brought the letter, perhaps those of the household of Chloe (1:11) or other persons unknown to us, we are confronted with a questionable situation: 1) that Paul says nothing whatever about the bearers of the letter when concluding his reply; 2) that he writes as he does about these three visitors. These three may or may not have had other business in Ephesus in addition to bringing the letter; we are constrained to assume that they brought the letter. Then also they are the ones who will return to Corinth with Paul’s reply; and they are the ones to whom Paul refers in v. 12, they are the ones with whom Apollos might have returned to Corinth if he could have found the time just then.

1 Corinthians 16:19

19 Now there follow the fraternal greetings. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord with the church in their house.

The verb ἀσπάζομαι means literally “to embrace” and is used regularly for salutare, “to salute,” to greet, on arrival and on departure and also in letters. “The churches of Asia” are those of the coastland, Asia Minor, where Ephesus is located. We need not assume that Paul has just recently visited these churches and told them about Corinth, or that representatives of these churches are present with Paul while this letter is being written. Paul himself writes these greetings as the spokesman of these churches. They are all under his care, and their feelings and sentiments are fully known to him. The supposition that any one of these churches would refuse to salute the Corinthian church is not to be entertained.

From the largest group Paul proceeds to the smallest, Aquila and Prisca (the diminutive is Priscilla) and the church or assembly in their house. Regarding the phrase κατʼ οἶκοναὑτῶν, which is here used attributively and thus appears between the article τῇ and its noun ἐκκλησίᾳ, see R. 608. It is more than a mere genitive: the church “of their house”; it is rather the church “pertaining to their house.” We meet expressions like this repeatedly in Paul’s letters.

As to the thought we have only what these expressions themselves convey. It is assumed that a larger or a smaller part of the congregation of any city was accustomed to assemble in the house of some family who freely granted this privilege when other suitable places for meetings were not readily found. Aquila and Priscilla were well known to the Corinthians, for Paul had lodged with them when they lived at Corinth and when Paul came to found the Corinthian congregation and worked together with Aquila at his trade of tent-making, Acts 18:2–4. Some codices add: “with whom also I lodge,” which may, indeed, be true to fact although the best texts omit this clause. Aquila and Priscilla moved from Corinth to Ephesus when Paul left Corinth, Acts 18:18, 26. They later moved back to their original place of residence, namely Rome, Rom. 16:3. The adverbial accusative πολλά is added in order to mark the close relation of this couple to the Corinthians: they greet you “much”; compare the same word used in the same sense in v. 12.

1 Corinthians 16:20

20 The third group is again a large group. All the brethren salute you. This refers to the brethren at Ephesus. Although they are included in the first group, it is natural for the Ephesian brethren to send their special greetings. While “all the brethren” seems indefinite, this very feature prevents us from thinking only of the friends who are present with Paul while he is writing or of any other small group.

Concluding these greetings, Paul adds: Salute one another with a holy kiss. The salutations of the churches and the friends from afar signify that all of these brethren are in fraternal accord with the Corinthians, one with them in faith and in love. Then the Corinthians, too, must be in the same fraternal accord with each other. Their own mutual salutation is to express this accord and to serve as a response to the salutations from afar. The medium for this is “the holy kiss,” Rom. 16:16; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14. Each person turned to his neighbor in the assembly and bestowed or received a kiss, and this bestowal and this receiving expressed the fact that all were in one true, spiritual accord.

This kiss of fellowship was of the nature of a public ceremony and bore a public significance. The word “holy” guards this kiss against misconceptions.

Bestowing a kiss upon the brow or the cheek as a sign of friendly accord, affection, and honor, dates back very far among Oriental people. This meaning of the public kiss makes the act of Judas, when he betrayed Christ with such a kiss, so unutterably base. In certain European countries men still offer and receive the public kiss of honor. In the church the fraternal public kiss continued in use for centuries. It came to mean also reconciliation when penitents were received back into fellowship; it likewise expressed mutual forgiveness when it was practiced between the members of a family just before the Lord’s Supper was received. It is still retained in the East where the men and the women sit apart and thus use the salutation. In the Roman ritual the pax, a small piece of metal or wood which the priest kissed and then sent around so the congregation might kiss it, was substituted for this ancient custom.

1 Corinthians 16:21

21 Paul has dictated his letter up to this point, and some capable amanuensis did the writing. Now Paul himself takes the pen and, as we may say, himself signs the letter. The salutation with my own hand, Paul’s. Nothing is to be supplied. The dative “with my own hand” modifies the preceding noun “the salutation.” The writing of this noun is itself Paul’s salutation to the Corinthians. The genitive Παύλου is appositional to the genitive idea in the possessive pronoun ἐμῇ although this is in the dative. We must translate: “With my own hand, that of Paul”; and not as our versions: “The salutation of me, Paul,” etc. The genitive does not modify “the salutation,” R. 416. Yet by means of this genitive Paul signs the letter and makes it his own. Compare 2 Thess. 3:17; Col. 4:18.

1 Corinthians 16:22

22 Paul’s heart still throbs with emotion which refuses to be suppressed. Before he adds the customary benediction as the last word (Gal. 6:18; Phil. 4:23; 1 Thess. 5:28; 2 Thess. 3:18; Philem. 25), his spirit and his hand almost involuntarily react to all the perversions and all the abuses which he is attempting to correct in Corinth by means of this letter, and he records his apostolic verdict regarding all those who may dare to remain obdurate and to continue in their evil course. If anyone loves not the Lord, let him be anathema! The words are a curse like the thunders of the ancient prophets. Not merely Paul and his indignation are behind them but the Lord himself as Jehovah is behind the thunders of the prophets. Therefore Paul adds: Maran atha, “Our Lord cometh.”

This is the only passage in which Paul uses φιλεῖν with regard to our love to Christ, which recalls the significant change from ἀγαπᾶν to φιλεῖν in Christ’s transaction with Peter recorded in John 21:15–17. Φιλεῖν means liking, affection, personal attachment while ἀγαπᾶν is much deeper, the love full of intelligence and true comprehension which is thus also directed by true and lofty purpose. We are not told to like our enemies but to love them; and God does not like the foul world, yet he loves it. We catch the force of Paul’s words when we reproduce their force: “If anyone does not even like the Lord,” etc. Whoever lacks even this lowest, cheapest type of love is, of course, hopeless. Mere affection prompts us to do many worthy things. It is motive enough to impel us to desist from what displeases the person who is cherished by such affection.

If we lack even this affection toward Christ, our hearts are cold and dead indeed. To be sure, all of us are to rise to the higher motive, the love that fully understands the Lord, his Word, and his ways, that thus embraces him and all that is his with clear and conscious comprehension, and that then harmonizes all its purposes in thought, word, and deed with this blessed, glorious Lord.

In the New Testament ἤτω is the form for the third person singular imperative “let him be!” The term ἀνάθεμα is a later form of ἀνάθημα, a translation of the Hebrew cherem, something that is removed from the possession or the use of men and set aside for God as an object upon which God’s wrath rests and which is thus devoted to destruction or as something that is dedicated to God as a gift that is acceptable to him. In Hellenistic Greek the former is used in the meaning “accursed,” and the latter to designate an offering or a sacred gift. The later ecclesiastical anathema is derived from the former use. Paul turns all those who have not even affection for the Lord and are not willing to show this lowest form of love for him in their thought and their action over to the judgment, not of a human, but of the divine tribunal. Paul has not been writing about slight matters. They ultimately involve the divine judgment.

Like a seal Paul stamps the Aramaic exclamation: “Maranatha!” upon the curse he has just recorded. The two Aramaic words are written with Greek letters and are often one word. That poses the problem of separating the Aramaic words. We may read either: “Maran atha,” “Our Lord is come”; or: “Marana tha,” “Our Lord, come!” The pronoun “our” has no stress so that we may also translate: “Lord, come!” Rev. 22:20. The A. V. is mistaken in combining “Anathema Maranatha!” as though both together mean a curse. “Maranatha!” is a sentence by itself. Zahn, Introduction, I, 303, etc., deals exhaustively with the linguistic features involved.

The substance of what Paul writes is identical whether we divide in one way or in the other, whether we read the words as an assertion or as a prayer. For the declaration: “Our Lord is come,” refers, not to his coming into the flesh, but to his coming to judgment. The past tense is here the prophetic past and speaks of a future event as already having taken place. “Our Lord is come” means: is come to judgment. He is come to execute the curse upon all who do not love him. This, of course, fits the context perfectly. The other rendering: “Lord, come!” means in Zahn’s words: “Lord, come and put an end to all strife and to all activity of hostile forces in the church!” This cry or prayer also fits the context. It appeals to the Lord to come and to visit the anathema upon all whose hearts turn away from him.

The question is naturally asked as to why Paul put this short sentence into Aramaic instead of translating it into Greek. The former Jews in the congregation could, of course, at once translate this bit of Aramaic for the Greek members. One might be tempted to connect this Aramaic exclamation with the Petrine party (1:12) in Corinth and surmise that Paul intended it as a special warning to them. But this is unwarranted. Paul mentions this party only incidentally. Why he should now in closing his letter throw a bomb at these people is incomprehensible. This is about the most improper place to deliver a blow at one small group. Paul is speaking broadly to all his Corinthian readers. The context is decisive, and this holds us to the preceding anathema.

Strange to say, on the basis of the Peter party a Judaistic movement is postulated for Corinth, and this letter of Paul’s is supposed to be in good part Paul’s defense against and attack upon this movement. Yet the most careful reading and critical examination of the entire letter show not even the slightest Judaistic machinations and no trace of a reaction on Paul’s part against men and doctrines of this type. “Maranatha” cannot be explained on a basis of this kind. Other fanciful reasons as to why Paul writes in Aramaic in this connection merit no consideration.

The gospel began in Aramaic in Jerusalem and then reached out into the Greek world. Certain Aramaic terms like amen, hosanna, Abba-Father were transported across the line of language. “Maranatha” appears in the Eucharistic prayer in the Didache, 10, 6. We need not surmise that this expression was formally established in a liturgy in Asia Minor or in Europe. Paul speaks Aramaic as his native tongue—that is enough. The two words are a set expression and thus readily come to his mind. A deep solemnity attaches to them, which exactly reflects the deep emotions that are filling Paul’s heart at this moment. Thus these words flow into his pen.

1 Corinthians 16:23

23 Paul’s emotion has had its expression. He now adds the words of blessing in his customary way. The grace of the Lord Jesus Christ be with you. The χάρις is the unmerited favor of the Lord and all the gifts that flow from that favor. To the sinner this grace extends unmerited pardon, and all of us still sin daily. We ask for this pardoning grace every time we pray the Lord’s Prayer. But every other gift that we receive from the Lord likewise flows from this grace “without any merit or worthiness on our part,” Luther. The source of this grace is “the Lord Jesus Christ,” who is named according to his person (Jesus), his work (Christ), and his saving relation to us (Lord).

1 Corinthians 16:24

24 This letter is peculiar because Paul adds another word after the formal benediction which assures the Corinthians of his love to them. My love with you all in Christ Jesus! The statement utters a fact; if we supply anything, it must be “is.” Throughout this letter there runs the note of “love,” ἀγάπη, which the Corinthians were in danger of forgetting. The immortal thirteenth chapter, which actually pictures this love, is part of this letter. This description of love belongs here if anywhere in the apostolic letters. Now Paul does not merely write about love, he exercises it to the full. Hence this final assurance.

The apostle’s great heart swells once more. Whatever other emotions he has shown in writing this letter, love is the deepest, richest of them all. And it embraces all the Corinthians, those who distress his heart as well as those who delight his heart. Back of every one of his admonitions to them stands his heart of love. The last word is and must be “Christ Jesus.” He and he alone is the sphere in which Paul’s love lives, moves, and has its being. Into that sphere of love Paul, like a magnet, draws all who come into contact with him. The “amen” has been added by a later hand.

Blessed are they who by faith possess the grace of the Lord Jesus Christ and are one with Paul in the love that binds him and them together in Christ Jesus.

Soli Deo Gloria

B.-D. Friedrich Blass’ Grammatik des neutestamentlichen Griechisch, vierte, voellig neugearbeitete Auflage, besorgt von Albert Debrunner.

R. A Grammar of the Greek New Testament in the Light of Historical Research, by A. T. Robertson, 4th ed.