1 Coríntios 16
A.T. Robertson · Citado em PreceptAustin
1 Coríntios 16
Robertson - Curiously enough no names from Corinth occur in the list in Acts 20:4. (Word Pictures in the New Testament) Note that Paul twice went to Jerusalem with money for the poor (Acts 11:29-30, Acts 24:17). Bell - Giving should be Grace Giving!. Paul who spoke most freely on this topic in the NT never mentioned tithing (10%).. We aren’t obligated to tithe, instead we have the opportunity to give as the Lord lays it on our hearts.. Grace-giving not tithing! (though tithing is a great principle, even pre-law) our motivation is Grace…not Law! Jesus said, Freely you have received, freely give. Don’t give emotionally, but pray & ask God, Lord can I participate in this? Approve (1381) dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. In an inscription (Moulton and Milligan) the verb is almost a technical term for passing as fit for a public office. It was also used to indicate a government approved doctor. Dokimazo was used in classic Greek to describe the assaying of precious metals (especially gold or silver coins), usually by fire, to prove the whether they were authentic and whether they measured up to the stated worth. That which endures the test was called dokimos and that which fails is called adokimos. 20v - Lk. 12:56; Lk. 14:19; Rom. 1:28; Rom. 2:18; Rom. 12:2; Rom. 14:22; 1 Co. 3:13; 1 Co. 11:28; 1 Co. 16:3; 2 Co. 8:8; 2 Co. 8:22; 2 Co. 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10; 1 Thess. 2:4; 1 Thess. 5:21; 1 Tim. 3:10; 1 Pet. 1:7; 1 Jn. 4:1 Paul had used dokimazo to describe the testing of believer's works - "each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work." (1 Cor 3:13) In 1 Cor 11:28 in the context of communion Paul said " a man must examine himself, and in so doing he is to eat of the bread and drink of the cup." Carry (667)(apophero from apo = away from + phero = to bear, carry) means to carry off, take away or transport ( Lk 16:22 = Lazarus "was carried away by the angels"; 1 Cor 16:3; Rev 17:3, 21:10 = "he carried me away in the Spirit"). To lead away a prisoner (by force) (Mk 15:1 = "they led Him away", Jn 21:18). To take or bring things from one place to another (Acts 19:12 = = "handkerchiefs or aprons were even carried from his body to the sick,). Apophero is used 6x in NT - ; Mk. 15:1; Lk. 16:22; Acts 19:12; 1 Co. 16:3; Rev. 17:3; Rev. 21:10. Uses in Septuagint - Lev. 20:19; Num. 16:46; 2 Sam. 13:13; 2 Chr. 36:7; Ezr. 5:5; Ezr. 5:14; Est. 3:13; Job 3:6; Job 15:28; Job 21:32; Ps. 45:14; Ps. 45:15; Eccl. 10:20; Isa. 57:13; Jer. 52:17; Ezek. 32:30; Ezek. 38:13; Dan. 1:2; Dan. 11:8; Hos. 10:6; Zech. 5:10; Gift (favor) (5485)(charis rom from chairo = to rejoice. English = charity. Beggars need "charity" even as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where he finds empty hands"-Augustine [cp Mt 5:3-note]) is a word which defies a simple definition but at its core conveys the sense of favor while the specific nuances of charis depend on the context in which it is used. Someone has written that the word grace is probably the greatest word in the Scriptures, even greater even than “love,” because grace is love in action, and therefore includes it. It is hardly too much to say that God has in no word uttered Himself and all that was in His heart more distinctly than in this word grace (charis)! Adrian Rogers says the best definition of grace that he has ever heard is that God's grace is "both the desire and the ability to do the will of God." A T Robertson writes that charis has "a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight. Grace in simple terms is God's unmerited favor and supernatural enablement and empowerment for salvation and for daily sanctification. Grace is everything for nothing to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (see Ro 8:32+ where "freely give" is charizomai from charis = a grace gift!). Grace addresses man's sin, while mercy addresses man's misery.Charis in 1-2 Cor - 1 Co. 1:3; 1 Co. 1:4; 1 Co. 3:10; 1 Co. 10:30; 1 Co. 15:10; 1 Co. 15:57; 1 Co. 16:3; 1 Co. 16:23; 2 Co. 1:2; 2 Co. 1:12; 2 Co. 1:15; 2 Co. 2:14; 2 Co. 4:15; 2 Co. 6:1; 2 Co. 8:1; 2 Co. 8:4; 2 Co. 8:6; 2 Co. 8:7; 2 Co. 8:9; 2 Co. 8:16; 2 Co. 8:19; 2 Co. 9:8; 2 Co. 9:14; 2 Co. 9:15; 2 Co. 12:9; 2 Co. 13:14; 1 Corinthians 16:4 and if it is fitting for me to go also, they will go with me. Ro 15:25 2Co 8:4,19 1 Corinthians 16 Resources - Multiple Sermons and Commentaries and if it is fitting (worthwhile) for me to go also, they will go (poreuo) with me - The IF is introduces a third class conditional statements, which describes a potential action or probability. He is speaking about going to Jerusalem with the collection. The question is what does "fitting" (which literally is that which is equal in weight) mean in this context?
1 Coríntios 16
Robertson - He did stay in Corinth for three months (Acts 20:3), probably the coming winter. (Word Pictures in the New Testament) Robertson and Plummer - His remaining at Corinth through the winter might be necessary, because navigation then would be perilous or impossible. After 14th Sept. navigation was considered dangerous; after 11th Nov. it ceased till 5th March (Critical and Exegetical Commentary) Stay with (abide) (3387) parameno from para = beside + meno= abide, remain) means to remain in a state or situation, to stay (beside). Spend the winter (3914)(paracheimazo from para = by the side of + cheimazo = to expose to winter cold, to drive with storm, from cheima = winter cold) means spend the winter, stay in a place during the stormy season. Used of the ship’s captain who decided not to “winter” in the harbor at Fair Havens (Acts 27:12). It is also used in reference to another ship that “wintered” for 3 months at Melita (Acts 28:11), of Paul’s desire to “spend the winter” in Corinth (1 Corinthians 16:6), and of Paul’s decision to “winter” at Nicopolis (Titus 3:12). Acts 27:12+; Acts 28:11+; 1 Co. 16:6+; Titus 3:12+ So that (hina - purpose clause) you may send me on my way wherever I may go (to my next destination) - He would rather have his ‘send-off’ from them. Send me on my way means accompanying or escorting him to his point of departure with the additional nuance of giving him food and provisions for his journey. They certainly "sent him on his way" because he literally had to flee for his life, Luke recording "And there (PROBABLY MOST OF THE TIME AT CORINTH) he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia." (Acts 20:3+) Send me on my way (help on journey/way) (4311) propempo literally means to send before. In the NT the idea is to send forward on one’s journey, to bring someone on his way, especially to accompany for some distance in token of respect and honor (as in the present passage). Propempo is a technical term for supplying the travel needs of God’s itinerant ministers and thus conveys the idea of to help one forward on his journey, including furnishing things necessary for one's travel (see Acts 15:3; Ro 15:24; 2 Cor 1:16; Titus 3:13; 3 Jn 6). BDAG: (1) to conduct someone who has a destination in mind, accompany, escort... (2) to assist someone in making a journey, send on one’s way with food, money, by arranging for companions, means of travel, etc 9v - Acts 15:3; Acts 20:38; Acts 21:5; Ro 15:24; 1 Co. 16:6; 1 Co. 16:11; 2 Co. 1:16; Titus 3:13; 3 Jn. 1:6 1 Corinthians 16:7 For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. If the Lord wills - 1Co 4:19 Pr 19:21 Jer 10:23 Ac 18:21 Ro 1:10 Jas 4:15 1 Corinthians 16 Resources - Multiple Sermons and Commentaries Related Passages (if the Lord wills) Proverbs 19:21 Many plans are in a man’s heart, But the counsel of the LORD will stand. Jeremiah 10:23 I know, O LORD, that a man’s way is not in himself, Nor is it in a man who walks to direct his steps. 1 Corinthians 4:19 But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power. Acts 18:21 but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus. Romans 1:10 always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you. James 4:15 Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” Hebrews 6:3 And this we will do, if God permits. PAUL'S HOPEFUL PLAN IF THE LORD WILLS For I do not wish (thelo) to see you now just in passing - NLT picks up the tenor of Paul's words to the Corinthians = "This time I don't want to make just a short visit and then go right on. I want to come and stay awhile, if the Lord will let me." Robertson and Plummer- In the case of such friends as they are, a mere passing visit would be very unsatisfying; all the more so, because there is much to be arranged at Corinth (1 Cor 11:34+). (Critical and Exegetical Commentary) Alan Redpath - Here you see Paul as a worker, called into fellowship with the Lord and His people, opening his heart to the church at Corinth. There is a glorious uncertainty about his own future in these verses. To those of us who are bound to a program, this is a refreshing breeze from heaven! It would be a wonderful thing if sometimes the Holy Spirit just broke through our little plans and opened our eyes to the far greater purposes of our wonderful Lord. When will we give Him opportunity to do something new in our churches? Paul did not know when he would get to Corinth or how long he would stay. He did not know when he would leave, nor where he would go next. What a wonderful thing for a missionary to be in a position like that! The one great steadying factor, the source of authority and assurance, was that he was under the command of the Lord: “If the Lord permits.”(The Road to Heaven) In passing (3938)(parodos from para = by or through + hodos = road, way, journey) generally denotes a “passage.” And thus a passby or passing through. BDAG says parodos was (1) a "traveling term a way for travelers, passage, thoroughfare. (2) the act of moving to a point of reference and continuing on one’s course, but with possibility of a stopover, passing by." (BDAG) Liddell - Scott - LS] a by-way, passage, Thuc. 2. a going by, passing, Id.; as they passed by, Id. II. a side-entrance, a narrow entrance or approach, Xen (of Thermopylae), Dem. III. a coming forward, esp. before the assembly to speak, Id. 2. the first entrance of the chorus, their first song, Arist.; traveller, passer-by. In NT only in 1 Cor 16:7. Uses in Septuagint - Gen. 38:14; 2 Sam. 12:4; 2 Ki. 25:24; Ezek. 16:15; Ezek. 16:25 For I hope to remain (epimeno - stay for a while) with you for some time (spend some time time with you), if the Lord permits (allows) - This was Paul's hope but in this case it was not a certainty as described in Acts 20:3. Notice Paul is continually obedient to the directives of his Lord Jesus Christ, providing a great example for each of us to imitate (1 Cor 4:16, 1 Cor 11:1). Robertson and Plummer - ‘For I am hoping to stay on in intercourse with you for some little time.’ He is looking forward to living among them. He does not say ‘to stay on at Corinth’: it is the people, not the place, that he cares about. (Critical and Exegetical Commentary) Bob
1 Coríntios 16
Robertson comments that Paul "writes them in the spring before pentecost. Apparently the uproar by Demetrius hurried Paul away from Ephesus (Acts 20:1)." (Word Pictures in the New Testament) Robertson and Plummer - Evidently he is writing in or near Ephesus, and probably about Easter (5:7; 15:20). At that time navigation would have begun again, and therefore it would be possible for him to come. Pentecost is probably mentioned as a rough indication of time, a few weeks later. He does not mean that he must keep the Feast of Pentecost at Ephesus. His reasons for staying on are quite different. There is a grand opening for effectual work, and there is a powerful opposition: he must utilize the one and check the other. (Critical and Exegetical Commentary) 1 Corinthians 16:9 for a wide door for effective [service] has opened to me, and there are many adversaries. wide door: Ac 14:27 2Co 2:12 Col 4:3 Rev 3:7-8 there: 1Co 15:32 Ac 19:9-10 2Co 1:8-10 Php 3:18 1 Corinthians 16 Resources - Multiple Sermons and Commentaries Related Passage: Acts 19:8-10+ (PAUL'S EARLY DAYS IN EPHESUS - cf Acts 19:1+) And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. 9 But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. 10 This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks. Acts 19:20+ (DESCRIBES THE EFFECTS OF THE FIERCE OPPOSITION IN EPHESUS) So the word of the Lord was growing mightily and prevailing. Acts 14:27+ When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened (anoigo) a DOOR of faith to the Gentiles. 2 Corinthians 2:12 Now when I came to Troas for the gospel of Christ and when a DOOR was opened (anoigo in perfect tense, divine passive) for me in the Lord, Colossians 4:3+ praying at the same time for us as well, that God will open up (anoigo) to us a DOOR for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; Revelation 3:7-8+ “And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens (anoigo), says this: 8 ‘I know your deeds. Behold, I have put before you an open (anoigo) DOOR which no one can shut, because you have a little power, and have kept My word, and have not denied My name. 2 Corinthians 1:8-11 (PAUL DESCRIBES THE MANY ADVERSARIES IN EPHESUS) For we do not want you to be unaware, brethren, of our affliction which came to us in Asia (LOCATION OF EPHESUS) that we were burdened excessively, beyond our strength, so that we despaired even of life; 9 indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God Who raises the dead; 10 Who delivered us from so great a peril of death, and will deliver us, He on Whom we have set our hope. And He will yet deliver us, 11 you also joining in helping us through your prayers, so that thanks may be given by many persons on our behalf for the favor bestowed on us through the prayers of many. (FOR MORE DESCRIPTION OF THE OPPOSITION HE EXPERIENCED IN EPHESUS READ 2 Cor. 4:8–11). AN OPEN DOOR OF OPPORTUNITY & OPPOSITION For (gar) Term of explanation. What is Paul explaining? He is explaining why he will remain in Ephesus. God has opened a door of opportunity and the opportunity must be seized. Richard Pratt - His reasoning provides a valuable lesson for those seeking to determine the will of God in a ministry situation. Paul wanted to remain in Ephesus temporarily because a great door for effective work had opened for him. In other words, Paul saw that his efforts in Ephesus were succeeding. He recognized his success as an indication that he should continue to work in Ephesus. A wide (megas - great) DOOR for effective (energes) service has opened to me, and there are many adversaries (opponents, enemies) -NJB = “a very promising door is standing wide open to me” Robertson and Plummer - ‘There are many opposing my entrance, hindering him from making use of the great opportunity (Phil. 1:20). Among these are the wild beasts of 1 Cor 15:32, and they would include both Jews and heathen. Acts 19:1-41+ shows how true this estimate of the situation proved. “The superstition of all Asia was concentrated at Ephesus. Throughout the early centuries the city mob, superstitious, frivolous, swayed by the most common-place motives, was everywhere the most dangerous and unfailing enemy of Christianity, and often carried the imperial officials further than they wished in the way of persecution” (Ramsay, St Paul, p. 277). But this determines St Paul, not to fly, but to stay (Critical and Exegetical Commentary) Here the term door is used as a metaphor (see above passages describing the DOOR), the very picture Jesus used to describe Himself testifying "I am the DOOR; if anyone enters through Me, he will be saved, and will go in and out and find pasture." (Jn 10:9) Indeed Paul saw the opened door as an opportunity to lead lost "sheep" through the saving "DOOR" of Jesus Christ! He perceived that this was a supernatural situation which God had placed before him, and that he should remain in Ephesus to take full advantage of it. The DOOR is effective (energes) or capable of making something happen. The related word energeia is that which enables one to accomplish what he sets out to accomplish. Paul used the related noun energema to describe the effects or workings energized by God’s grace in 1 Cor 12:6,10+. Cleon Rogers on effective (energes) - The opening of the door promises a rich field of labor (BAGD). The word energes was used of a mill in working order or things or persons which were active. Energes is used to describe the Word of God as "living and active (operative, energizing, effective = energes) and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart." (Heb 4:12+). The point is (pun intended) that the Word of God is supernatural and should be wielded confidently without hesitation or reservation, rejecting any notion of its ineffectiveness. By the same token, the DOOR before Paul was to be seen as one that was capable of introducing him to supernatural happenings. Of course, open doors are only of value if one walks through them! THOUGHT - Has God placed a door of opportunity before you? Do you have eyes to see it? Or are you so enamored with the glitzy "trinkets" of this fallen, passing world (1 Jn 2:17+), that you cannot even see the open door that God has placed before you? If you have time and inclination read the discussion of Redeem the Time (Seize the Opportunity)! Our life is short (1 Cor 7:29+, Jas 4:13+). Eternity is long. Don't miss your divine opportunities, your "once in a lifetime opportunities!" Opened is in the perfect tense. Opened to me shows that Paul recognized it was not he who had opened the door, but that it had been opened for him. God had flung the door wide open at some point and it remained open! Paul was not about to pass up this opportunity, for he knew "opportunity only knocked once," even as he implied in Eph 5:16NLT+ writing "redeem the opportunity." The idea is to buy up or seize the opportunity while the opportunity was still present! In Acts 19:10+ Luke records Paul's ministry in Ephesus "took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks." That is a wide door! Yes, a wide door of opportunity but with many lined up against him! Paul knew that the battle was the Lord's! Great opportunities will bring great oppostion. Adversaries is actually a verb (antikeimai) in the present tense depicting many enemies continually lined up, as it were" against Paul! I love the use of antikeimai in the Septuagint of Exodus 23:22+, Moses recording that "“if you truly obey his voice and do all that I say, then I (JEHOVAH) will be an enemy to your enemies and an adversary (Lxx - antikeimai) to your adversaries (Lxx - antikeimai)." One has to believe that Paul was familiar with this OT passage! Jesus had encouraged His disciples declaring “So make up (aorist imperative) your minds (kardia - hearts) not to prepare beforehand to defend ( apologeomai) yourselves; 15 (WHY NOT?) FOR (TERM OF EXPLANATION) I will give you utterance and wisdom which (ABSOLUTELY) none of your opponents (antikeimai) will be able to resist (anthistemi) or refute (anteipon). (Lk 21:14-15+) Comment - Paul certainly experienced the realization of this promise of His Lord! Effective (1756) energes from en = in + érgon = work) describes that which is working, efficient, effective, operative or powerful. Energes describes activity which produces results or which is effective in causing something to happen or to come about. The somber warnings that have reverberated through Hebrews 3-4 are working and effective words which are able to accomplish their purpose. Robertson on energes - "In the papyri a medical receipt has it for “tolerably strong.” The form energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N. T. it occurs in Philemon 6 and Heb. 4:12 of “the word of God” as “energēs” (powerful). Paul means that he has at least a great opportunity for work in Ephesus." Open (455) anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. Figuratively, to open a "door" meaning to make possible (Col 4:3). In Acts 14:27 the ‘door’ is opened to the hearers, not to the preachers. Anoigo 78x in 76v - Matt. 2:11; Matt. 3:16; Matt. 5:2; Matt. 7:7; Matt. 7:8; Matt. 9:30; Matt. 13:35; Matt. 17:27; Matt. 20:33; Matt. 25:11; Matt. 27:52; Mk. 7:35; Lk. 1:64; Lk. 3:21; Lk. 4:17; Lk. 11:9; Lk. 11:10; Lk. 12:36; Lk. 13:25; Jn. 1:51; Jn. 9:10; Jn. 9:14; Jn. 9:17; Jn. 9:21; Jn. 9:26; Jn. 9:30; Jn. 9:32; Jn. 10:3; Jn. 10:21; Jn. 11:37; Acts 5:19; Acts 5:23; Acts 8:32; Acts 8:35; Acts 9:8; Acts 9:40; Acts 10:11; Acts 10:34; Acts 12:10; Acts 12:14; Acts 12:16; Acts 14:27; Acts 16:26; Acts 16:27; Acts 18:14; Acts 26:18; Rom. 3:13; 1 Co. 16:9; 2 Co. 2:12; 2 Co. 6:11; Col. 4:3; Rev. 3:7; Rev. 3:8; Rev. 3:20; Rev. 4:1; Rev. 5:2; Rev. 5:3; Rev. 5:4; Rev. 5:5; Rev. 5:9; Rev. 6:1; Rev. 6:3; Rev. 6:5; Rev. 6:7; Rev. 6:9; Rev. 6:12; Rev. 8:1; Rev. 9:2; Rev. 10:2; Rev. 10:8; Rev. 11:19; Rev. 12:16; Rev. 13:6; Rev. 15:5; Rev. 19:11; Rev. 20:12 Adversaires (opponents, enemies) (480) antikeimai from antí = against, opposite + keimai = to be placed, to lie or be laid down) means literally to line up against or to lie opposite to, both ideas giving us a vivid picture of the conflict Paul describes! This same verb describes the believer's continual battle that rages between the fallen flesh and the Holy Spirit (Gal 5:16+) 6v in NT - Lk. 13:17; Lk. 21:15; 1 Co. 16:9; Gal. 5:17; Phil. 1:28; 2 Thess. 2:4; 1 Tim. 1:10; 1 Tim. 5:14. Uses in the Septuagint - Ex. 23:22; 2 Sa 8:10; Est. 8:11; Est. 9:1; Job 13:25; Isa. 41:11; Isa. 45:16; Isa. 51:19; Isa. 66:6; Zech. 3:1 ILLUSTRATION OF THE TRUTH OF 1 Corinthians 16:9 - While John Paton was a university student in Scotland, God called him to missionary work in the New Hebrides. After graduation he and his bride sailed to the southwest Pacific and began work among the savage cannibals on the island of Tanna. His wife and infant son died a few months later, and Paton slept on their graves for several nights to prevent the cannibals from digging up the bodies and eating them. After almost four years of faithful work he left without seeing a single convert. Many years later his son by another marriage resumed work on Tanna and eventually saw the entire island come to Christ. When the elder Paton revisited the island, the chief of the former cannibals asked the missionary who the great army was that had surrounded his hut every night when he first came among them. God’s angels had protected him. Because of his faithful work and that of his son, when he left the New Hebrides for the last time, after ministering on another island as well, it is reported that he said with tearful eyes, “I don’t know of one native on these islands who has not made a profession of faith in Jesus Christ.” (John MacArthur MNTC- 1 Corinthians) 1 Corinthians 16:10 Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also [am]. if: 1Co 4:17 Ac 19:22 without: 1Co 16:11 1Th 4:12 for: 1Co 15:58 Ro 16:21 2Co 6:1 Php 2:19-22 1Th 3:2 1 Corinthians 16 Resources - Multiple Sermons and Commentaries Related Passages: Philippians 2:19-22+ But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. 20 For I have no one else of kindred spirit who will genuinely be concerned for your welfare. 21 For they all seek after their own interests, not those of Christ Jesus. 22 But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. 1 Corinthians 4:17+ For this reason I have sent to you Timothy, (AS DESCRIBED IN Acts 19:22+) who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church. DON'T MISTREAT TIMOTHY Robertson and Plummer suggest "His intended stay at Corinth reminds him of the visit which Timothy is to pay in preparation for his (1 Cor 4:17); and the thought of the helper who has already started reminds him of another helper, Apollos, who refuses to start at present." (Critical and Exegetical Commentary) Now if Timothy comes - The IF introduces a third class conditional statement, which describes a potential action, a probability, a reality and possibility. In Acts 19:22+ we read "having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while." And in 1 Cor 4:17+ "For this reason I have sent to you Timothy," so apparently Timothy was on his way to Corinth. Some think that Timothy was the one who actually delivered the letter of First Corinthians. Of all Paul's coworkers there was likely no one closer to him than Timothy, who he considered his child in the faith (1 Cor. 4:17; 1 Ti 1:2, 18; 2 Ti 1:2). Not only is he found in the company of Paul, assisting him, but we find him sent on different missions by Paul (Acts 17:14, 15; 18:5; 19:22; 20:4; Ro 16:21; 1 Cor. 16:10; 2 Cor. 1:19; Phil. 2:19; 1 Th. 3:2, 6). When trouble broke out in Corinth, we find Paul thinking of sending Timothy to the Corinthians as his own worthy representative (1 Cor 4:17-18+). Do you have a "Timothy" you can trust in handling spiritual matters that might take time you should be spending elsewhere? See that he is with you without cause to be afraid, for he is (present tense - continually, habitually) doing the Lord's work, as I also am - See is present imperative calling for their continual attention to "put him at ease." (ESV) NLT says "don't intimidate him." Why was Paul concerned? Recall that in 1 Cor 4:18+ Paul wrote "some have become arrogant (phusioo - puffed up, inflated) as though I were not coming to you." Paul fears that they would make it difficult for Timothy to minister in Corinth. Indeed Timothy may have been a bit timid as implied by Paul's words in 2 Ti 1:7+ that "God has not given us a spirit of timidity (deilia), but of power (dunamis) and love (agape) and discipline (sophronismos ~ literally "a saved mind!")." Recall that they had apparently treated Paul himself in a similar way as he alludes to in 1 Corinthians 2:3+ writing "I was with you in weakness and in fear and in much trembling." Paul then gives the reason the Corinthians should not attempt to intimidate Timothy explaining that he is doing the Lord's work. The implication of course is that to interfere with Timothy's work would be tantamount to interfering with the work of the Lord Jesus Christ! Their realization of this sobering truth should hopefully serve to put a touch of "holy fear" in the hearts and minds of those in Corinth who might otherwise be predisposed to make it hard on Timothy. Robertson and Plummer - They are to take care that there is no painful awkwardness in Timothy’s intercourse with them. Was Timothy timid? There are passages which agree with such a supposition, although they do not necessarily imply it (1 Tim. 5:21–23; 2 Tim. 1:6–8, 2:1, 3, 15, 4:1, 2). He was certainly young, for some eight years later St Paul still speaks of his youthfulness (neotes 1 Tim. 4:12); and the Corinthians could certainly be rude, even to the Apostle himself (2 Cor. 10:10). (Critical and Exegetical Commentary) Doing the Lord's work is the supernatural work Timothy did for the Lord Jesus, work that the Lord's Spirit enabled Timothy to perform, works "which God prepared beforehand so that (Timothy) would walk in them." (Eph 2:10+). The Lord's work bears fruit that will endure throughout eternity. This is is "abiding in the Vine" type work (Jn 15:5). This phrase also reminds us of 1 Cor 15:58+ "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord." Robertson and Plummer - Therefore, if they put difficulties in Timothy’s way, they will be hindering the work which God has given to the Apostle to do: 1 Cor 4:17; Phil. 2:19–21. (Critical and Exegetical Commentary) What is the Lord's work? It is winning souls and discipling converts. Jesus Himself said "the Son of Man has come to seek and to save that which was lost" (Lk 19:10+) and "Go therefore and make disciples..." (Mt 28:19+) THOUGHT- Are you doing the Lord's work? How are you accomplishing the Lord's work? Are you doing it supernaturally enabled by His Spirit or attempting to accomplish it in your own natural energy? How you answer will make all the difference in in time and eternity! In Jn 15:16 Jesus desired the disciples to bear fruit adding His desire that their "fruit would [present tense - continually] remain," not just in this life but in the one to come! Applying this truth to our lives, when we play a part in someone coming to Christ [by praying, giving, proclaiming, etc], that "fruit" will remain forever! When we disciple another believer, that "fruit" will remain throughout eternity. If you are a mature believer who knows God's Word and you are older (let's say 60+) and you are not actively discipling a younger believer, then you are in direct disobedience to Jesus' parting command to "make disciples (aorist imperative = "Just Do It!")!" On the other hand if you are obeying your Lord Jesus, you can rest assured "that your toil (kopos = exhausting physical and mental exertion to the point of weariness) is not [in] vain in the Lord." (just make sure it is "in the Lord" and not "in your flesh!") (1 Cor 15:58+) John
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Robertson - The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand. (Word Pictures in the New Testament) Be in subjection (5293) hupotasso from hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. In the active voice hupotasso means to subject, bring under firm control. Hupotásso meant that troop divisions were to be arranged in a military fashion under the command of the leader. In this state of subordination they were now subject to the orders of their commander. Thus, it speaks of the subjection of one individual under or to another. In non-military use, hupotasso described a voluntary attitude of giving in, cooperating, assuming responsibility, or carrying a burden. Hupotasso in 1 Cor - 1 Co. 14:32; 1 Co. 14:34; 1 Co. 15:27; 1 Co. 15:28; 1 Co. 16:16; And to everyone (fellow worker) who (present tense - continually) helps (cooperates) in the work and (present tense - continually) labors - Helps in the work means engaging in a cooperative endeavor. Labors describes continual intense, hard, wearisome toil even to the point of utter exhaustion if necessary. It describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. Labors is the very word Paul used to describe himself writing "But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored (kopiao) even more than all of them, yet not I, but the grace of God with me." (1 Cor 15:10+). Clearly the work Paul is calling the saints to carry out will require dependence on the same grace that enabled him to carry out the work! Helps in the work (4903) sunergeo rom sun = together with, speaks of an intimate relationship + érgon = work; English - synergy) means literally to work together, to be a partner in work, to co-labor, to engage in cooperative endeavor, to assist. Labors (2872) kopiao rom kopos = labor, fatigue) This root word kopos (word study) is used in secular Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat. Kopiao means to to exhibit great effort and exertion, to the point of sweat and exhaustion. To physically become worn out, weary or faint. To engage in hard work with the implication of difficulty and trouble. The work described by kopiao was left one so weary it was as if the person had taken a beating. Kopiao in 1 Cor - 1 Co. 4:12; 1 Co. 15:10; 1 Co. 16:16; 1 Corinthians 16:17 I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. Stephanas: 1Co 16:15 because: 2Co 11:9 Php 2:30 Phm 1:13 1 Corinthians 16 Resources - Multiple Sermons and Commentaries EXAMPLES TO BE EMULATED I (present tense - continually) rejoice (was glad, pleased) over the coming of Stephanas and Fortunatus and Achaicus (cf Pr 25:25) - The word for coming (parousia) is the same word Paul had just used in 1 Cor 15:23+ "But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming (parousia)." Parousia conveys the thought of an arrival (advent or coming) of a person to a place plus the idea of their presence at that place. Robertson and Plummer on coming of Stephanas and Fortunatus and Achaicus - They had probably brought the Corinthian letter and were waiting to take this letter in reply to it. They were a little bit of Corinth, and as such a delight to the Apostle. That Fortunatus and Achaicus were members of the household of Stephanas is unlikely; they would have been mentioned in a different way, if they had been; and it is improbable that all the delegates would be taken from one household. (Critical and Exegetical Commentary) Rejoice (5463) chairo means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Several Greek lexicons (Zodhiates, Liddell-Scott, et al) associate the origin of chairo with charis or grace as follows - Chairo is from the root char-, "favorably disposed, leaning towards" and cognate with cháris, "grace" and so properly means to delight in God's grace ("rejoice") and literally, to experience God's grace (favor) or be conscious (glad) for His grace. It follows that rejoicing ("glad by grace") is principally internal and eternal because it depends only on grace. In contrast, "happiness" is external and temporal (requiring pleasant "happenings"). Thus Zodhiates writes "The word charis is related to chairo, to rejoice, and chara, joy, delight, the result of the activity of the grace of God in man." Coming (3952) parousia is a combination of two Greek words para = with, alongside + ousia = being (ousia is the participial form of the verb eimi = to be) which together literally mean to be alongside. Perhaps the best English translation would be “arrival.” 1 Co. 15:23; 1 Co. 16:17; 2 Co. 7:6; 2 Co. 7:7; 2 Co. 10:10; Because - Term of explanation. What is Paul explaining? Check context. They have supplied what was lacking on your part -
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Robertson - In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See 1 Thes. 5:26; 2 Cor. 13:12; Romans 3:8; 1 Peter 5:14. It seems never to have been promiscuous between the sexes. (Word Pictures in the New Testament) Cleon Rogers - In the ancient world it was customary to give a kiss as a greeting both at the meeting and at the departure. The kiss as symbol of love, fellowship, and thankfulness may have been at this time a liturgical act indicating the forgiveness which had been received and the willingness to partake of the Lord’s Supper 1 Corinthians 16:21 The greeting is in my own hand--Paul. greeting: Ga 6:11 Col 4:18 2Th 3:17 1 Corinthians 16 Resources - Multiple Sermons and Commentaries Related Passages: Galatians 6:11+ See with what large letters I am writing to you with my own hand. Colossians 4:18+ I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you. 2 Thessalonians 3:17 I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. PAUL'S PERSONAL PENNING Penning is the act of creating a written work. The greeting is in my own hand--Paul - Literally, "With the hand of me Paul." This means that the letter to this point has been inscribed by someone else, probably Sosthenes, and the rest by Paul. Robertson and Plummer - The Apostle takes the pen from his amanuensis and himself finishes the letter, to authenticate it as coming from him: it must not be possible for his opponents in Corinth to question whether this letter is really St Paul’s: 2 Thess. 3:17; Col. 4:18. Up to this point he had been dictating (Rom. 16:22), but he finishes the letter himself. In the papyri, the signature is sometimes in quite a different hand from the rest of the writing (Milligan, Thessalonians, p. 125). The Apostle’s handwriting would be known at Corinth; but we cannot safely infer from Gal. 6:11 that it was unusually large: like other people, he sometimes wrote large, as we use large type, for emphasis (Critical and Exegetical Commentary) Robertson - The genitive Paulou is in apposition with the possessive pronoun emēi which is in the instrumental case just as in 2 Thes. 3:17, the sign in every Epistle. He dictated, but signed at the end. If we only had that signature on that scrap of paper. (Word Pictures in the New Testament) Greeting (salutation)(783) aspasmos from aspazomai = welcome, greet, to salute) describes the use of set words or phrases to express a welcome or farewell -- salutation, greeting, either orally or by letter. Acknowledgement or expression of good will on meeting. Louw-Nida = "employ certain set phrases as a part of the process of greeting, whether communicated directly or indirectly." Liddell-Scott adds an embrace. 1 Corinthians 16:22 If anyone does not love the Lord, he is to be accursed. Maranatha. love: Song 1:3,4,7 3:1-3 5:16 Isa 5:1 Mt 10:37 25:40,45 Joh 8:42 Joh 14:15,21,23 15:24 16:14 21:15-17 2Co 5:14,15 8:8,9 Ga 5:6 Eph 6:24 Heb 6:10 1Pe 1:8 2:7 1Jn 4:19 5:1 Anathema: Mt 25:41,46 Ac 23:14 Ro 9:3 Ga 1:8,9 *Gr: 1Co 12:3 2Th 1:8,9 Jude 1:14,15 1 Corinthians 16 Resources - Multiple Sermons and Commentaries ANATHEMA OR MARANATHA If (first class conditional - assumes the reality that) anyone does not (present tense - continually) love the Lord, he is to be accursed (doomed). Maranatha - Be accursed means "dedicated to destruction!" The love Paul calls for here is tender affection. You might be surprised he does not use the word agapao, but clearly if one does not phileo the Lord, it is highly unlikely he will agapao the Lord! Three times Jesus asked Peter if he loved Him, the first two times using agapao and the final question using phileo. Peter answered all three of the Lord's questions with phileo (see John 21:15-17+), answers which Jesus deemed acceptable to Himself. The Apostle John gave a similar strong warning writing Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting; 11 for the one who gives him a greeting participates in his evil deeds. (2 John 1:9-11) John
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Robertson writes that the word accursed "seems a bit harsh to us, but the refusal to love Christ (ou philei) on the part of a nominal Christian deserves anathema. This Aramaic phrase means "Our Lord (maran) cometh (atha)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. 1 Thes. 4:14ff.; James 5:7-8; Phil. 4:5; Rev. 1:7; Rev. 3:11; Rev. 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected Maran atha with Anathema. (Word Pictures in the New Testament) Love (5368) phileo from phílos = loved, dear, friend) means to be a friend to another, to be fond of (have a liking for) an individual or an object, to have or show affection for. Phileo denotes personal attachment and is more a matter of sentiment or feeling. It is devotion based in the emotions distinguished from agapao which represents devotion based in the will. Phileo is friendship love. Phileo love is basically emotional. Phileo is a fellowship type love manifested in a living and growing relationship between two friends. Accursed (331) anathema from anatíthemi = to place, lay up) means strictly speaking something set up or placed so as to be kept, such as a votive [free will] offering which is "set up" in the temple. Most of the NT uses are by Paul who uses anathema in a negative sense of delivering ("setting up" or "placing") someone under divine wrath or a curse. BDAG notes that anathema in the Septuagint (Lxx) as a rule (signifies) what is ‘devoted to the divinity’ (which) can be either consecrated or accursed. Paul had used this same word earlier in 1 Cor 12:3+ writing "Therefore I make known to you, that no one speaking by the Spirit of God says, “Jesus is accursed”; and no one can say, “Jesus is Lord,” except by the Holy Spirit." 6v in NT - Acts 23:14; Rom. 9:3; 1 Co. 12:3; 1 Co. 16:22; Gal. 1:8; Gal. 1:9 Maranatha (3134) Maranatha is transliterated into English from two Aramaic words which are rendered either as "Marana and tha," which is translated as a prayer "Our Lord, come" (מָרַנָא תָא) or alternatively as "Maran and atha" (מָרַן אֲתָא) which is translated as a declarative statement "Our Lord comes" or "Our Lord has come." Gromacki writes that “Mar” means “Lord”; “an” is “our”; and “atha” is the verb “to come.” Jamieson writes that Maranatha was "A motto or watchword to urge them (Ed: The Church) to preparedness for the Lord’s coming; as in Php 4:5, “The Lord is at hand.” As to which is the correct translation of the Aramaic, there is not a clear consensus and the arguments favoring one or the other are much too detailed for this discussion. Unger writes that Maranatha - is thought to have been used as a watchword, common to all believers in the first age. Coupled here with an anathema, or curse, it is the Christian’s reminder as he waits the advent of the judge to execute the anathema. (The New Unger's Bible Dictionary) Related Resource: Maranatha - in depth discussion Play one of my favorite choruses from the old Maranatha Singers - Maranatha. And we cry "O Lord Come!" Amen Anathema or Maranatha? - Vance Havner If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. I Corinthians 16:22. The great apostle in a day when unbelieving Jews were calling Jesus accursed throws back the anathema with power. Then he takes an Aramaic term, which the scholars have argued over as to whether it means the Lord has come or "May he come!" These two words, spelled with almost the same letters, set forth two viewpoints poles apart. There are millions today whose mark might well be anathema. They blaspheme the Lord and they are accursed. False preachers of "another Gospel" are anathema. The bitter hostility of long ago boiled over in that word. Over against that is the love that said instead, "Jesus is Lord," and, looking for His return, cried, "Maranatha." Looking for the Lord was a distinguishing mark of first-century Christianity. Strange and sad it is that so many who claim to love Him today do not thrill to "The Lord cometh." Are you Anathema or Maranatha? Which is the cry of your soul? Except Ye Repent" Alexander Whyte used to say something about the type of church listener who on Sunday morning is glad to have the preacher tell "when the Gospels were writ," or explain the meaning of Euroclydon or Anathema Maranatha; but who, if the minister dwells on such subjects as affects his living, cannot bear to be thus instructed. Was it Coleridge who spoke of those truths which are regarded as so true that they lose the power of truth and lie bedridden in the dormitory of the soul? And what about the pronouncement of Alexander Maclaren that "familiarity with Jesus Christ can be our ruin"? The gospel often fares better with people who fight it than with people who trifle with it. G. Campbell Morgan said the church patronized is the church in peril and often paralyzed. Our Lord told the people of His hometown, Capernaum, that Sodom and Gomorrah would fare better in the judgment than the city that took Him for granted, that lived in the Light and paid no attention to it, that refused to repent. No other gospel doctrine is more neglected today than is repentance. In the present self-centered generation old-fashioned conviction of sin is generally unheard of because sin is no longer sin. The new pulpit pitch is not geared to repentance. We bemoan the moral putridity of Sodom and well we may, but we had better weep over polite Capernaumites who wouldn't harm Jesus for anything but will never come to Him in repentance. Warren