1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.
The collection of tithes was apparently a touchy subject in this church for Paul had to address it again at length in his second epistle (see 2Cor 8-9). He had given a similar order to the churches of Galatia, although no written record of that directive has survived. However, other verses mention occasional offerings being sent to the poor saints in Jerusalem (see Rom 15:26; Acts 11:29-30), where Christians were especially persecuted in the days of the early church. The Apostle states again that the teaching in this epistle is consistent with his doctrine in all the churches of Christ (see also 1Cor 7:17). The region of Galatia had congregations in various places (see the greeting of that epistle in Gal 1:2).
The first day of the week, Sunday, was the day the Apostles and all the followers of Jesus met for worship. There is no direct commandment that the churches of God meet on that day, yet from the beginning, even upon the very day of Jesus’ resurrection (John 20:19; John 20:26), the new people of God came together on Sunday to break bread in commemoration of His resurrection (Acts 20:7). Paul considered Sunday to be a special, holy day. And this he taught in all the churches of Christ. Saturday worshippers have no good answer for why the Apostle calls the Christians to set aside Sunday for this service. See our note on Sunday worship at Mat 12:8.
In order to promote uncoerced and unpretentious giving, official gatherings of money for the love-offering were lifted weekly. Then, when Paul arrived he would help select several approved brethren to take the offering to Jerusalem, accompanied by introductory letters.
5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there are many adversaries.
Paul wrote this epistle to the Corinthians from Ephesus (v8), where at that time he was earnestly involved in evangelization in Asia (present-day Turkey). The Gospel was at a crucial point in Ephesus and Paul did not want to leave them and travel to Corinth to address the churches there. His plan was to tarry in Ephesus until after Pentecost and then set off to visit the churches of Macedonia (northern Greece), and then stop in Corinth (southern Greece) on his way to Jerusalem. According to his second epistle to the Corinthians, these plans were upset (2Cor 1:15-16).
I like Paul’s wary optimism of the situation in Ephesus. Many were interested in hearing the Message, but a great number of adversaries were attempting to shut down the effort. A first-hand account of those challenges can be found in Acts 19. This is a standard principle of evangelization. Wherever the white horse of the Gospel conquers in the hearts of men, the red horse of Satan’s persecution and trouble is sure to follow (Rev 6:2-4).
10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
Timothy was Paul’s dearest and most faithful friend during all his ministry, as the letters to him will attest. Timothy was apparently upon some other missionary trip and Paul thought it possible that he would visit the church in Corinth as well. If so, he tells them, be sure to accept him in all good faith. And then Timothy could return to Ephesus with the brethren who had delivered this epistle. Perhaps this aligns in time with Acts 19:21-22. This would also fit with Paul’s statement in 1Cor 4:17.
Apollos, meanwhile, was a passionate, eloquent speaker and evangelist, mighty in the Scriptures and fervent in the Spirit (Acts 18:24-28). He cut a bold, strong figure, a teacher with great abilities of persuasion (Acts 18:28). Many of the “knowledge-admirers” in Corinth claimed Apollos as their personal spiritual hero (see 1Cor 1:12; 3:4-6). He was apparently with Paul in Ephesus at the time of this writing.
13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 14 Let all your things be done with charity.
Firm words of encouragement using four verbs of battle: Watch ye, stand fast…quit you like men, bestrong. First, it is essential to be alert and watch for the enemy (Mark 13:34-37; Luke 12:39; 1Pet 5:8; Rev 3:2-3). And then when he shows his face, do not give ground, but stand fast (Php 4:1; 1Thes 3:8) and fight like strong men (Deut 31:6; Ps 27:14; 1Sam 4:9 LXX). We are in a serious, spiritual battle against forces of evil (Eph 6:12), but we are living in the physical world. It is essential that we arm ourselves with the right attitude! (1Pet 4:1). Never give up. There is a story of a man walking alone through a forest when a raging lion suddenly jumped in his path. Immediately alert, he shook himself, “I must be strong and fight desperately and courageously! In just a few minutes, one of us will surely be lying dead on the ground.”
15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
Paul had baptized the household of Stephanas in Corinth and apparently ordained some of them to the ministry there (1Cor 1:16). They retained the Apostle’s favor throughout this trying time in which men of carnal bent were threatening the church in Corinth with false teaching and jostling for power and recognition. With Fortunatus and Achaicus, Stephanas had likely carried the Corinthian church’s letter of questions to Paul in Ephesus (see note for 1Cor 1:1). The three were able to answer his concerns about the church (1Cor 1:10-11) with beneficial, productive conversation (v18).
The city of Corinth was the capital of Achaia, itself a Roman province located in the south of the Grecian peninsula. Paul mentions Epaenetus as another of the firstfuits in Achaia (Rom 16:5). Perhaps he also was a member of the household of Stephanas. See note on 1Cor 15:20 for an explanation of firstfruits.
Church leaders are to be respected for their dedication to the ministry (1Thes 5:12-13; 1Tim 5:17). Although the Scriptures everywhere command it, to submit (hupotasso) oneself to the decisions and practices of the church body is a very unpopular habitude (Eph 5:21). The rebellious and high-minded say, “They don’t have the right to tell me what I can and cannot do. The Bible says not to judge.” Well, it also says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls (Heb 13:17). Humility, meekness, submission and lowliness of mind are the highest marks of spiritual maturity. A simple survey of your church’s members will attest that fact.
19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss.
Paul was in Asia at the time of this writing, in the city of Ephesus (v8-9). The region of Asia was a focus point of early evangelism (Acts 19:26), although not at the very beginning (Acts 16:6). The Revelation is addressed to the seven churches which are in Asia (Rev 1:4). Corinth was located near the tip of the Grecian peninsula and across the Aegean sea from the Asian churches.
Many in Corinth would have known Aquila and Priscilla, for Paul had met them there. See that account in Acts 18. Now Aquila and Priscilla were in Ephesus with Paul, but later they are found in the area of Rome (Rom 16:3). They always seemed to have a church in their home.
These closing verses show Paul’s personal concern for individuals, families and all the brethren in the churches (2Cor 11:28-29). The salutations at the end of the book of Romans are an even larger example of his affection for all the brethren.
The holy kiss, also called the kiss of charity (1Pet 5:14), is a demonstration of brotherhood unity and love. It’s practice reminds us that we are equally brothers in Christ – young and old, rich and poor, Jew and Greek, of high position or low. This concept is unique to Christianity but is not acknowledged or practiced by all denominations. Humility and lowliness of mind are high ideals in the churches of the Kingdom (Php 2:3). The Apostles reminded the churches often in their epistles to continue constant in unfeigned love for the brethren. The holy kiss is an ordinance well-suited to that purpose.
21 The salutation of me Paul with mine own hand.
The Apostle Paul did not write his letters, but dictated his thoughts to a scribe. Tertius, for example, wrote Paul’s letter to the Romans (Rom 16:22). At the end of his epistles, Paul would often write the last words himself, perhaps as a token of authenticity (see 2Thes 3:17; Col 4:18). Some have wondered if this practice might indicate that his infamous infirmity (mentioned in 2Cor 12:7-10), was bodily tremors, Parkinson’s disease, or something similar (see Gal 6:11). On the other hand, dictation was a common practice in ancient times. It makes the style of writing more personal and understandable, as it uses conversational language rather than carefully crafted sentences.
22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
Rather than a general observation of the world in general, this seems to be a terse, last warning to the disobedient in the church at Corinth. Jesus said, He that hath My commandments, and keepeth them, he it is that loveth Me (John 14:2(1-24). Some were no longer living according to the truth that had been preached unto them and were critical of Paul himself, even though he was writing unto them the commandments of the Lord (1Cor 14:37). This is the true test of Christianity: are you keeping the words of Christ? If not, let’s not sugar-coat it; you are accursed (anathema).
Anathema Maranatha. In my judgment, the KJV translators did a poor job here. First, they neglected to put a period between the two words, for while anathema belongs with the preceding phrase, maranatha seems to express a different thought. Second, they declined to actually translate, opting to invent new words by transliteration. They did so in spite of having given the translation of anathema five times elsewhere in the NT (see Acts 23:14; Rom 9:3; 1Cor 12:3; Gal 1:8-9), where it means “curse, accursed.”
Maranatha is of more difficult etymology and meaning. It does not appear elsewhere in the Scriptures. The traditional idea is that it derives from Aramaic and means, “The Lord has come,” or, “Come, Lord Jesus.” The latter phrase would make it virtually equivalent to John’s parting words in Rev 22:20, Even so, come, Lord Jesus. This seems to fit with the Didache (written ca 70 A.D.), which contains this phrase: If any man is not (holy), let him repent. Maranatha. Amen.
Why would Paul use this Aramaic word in his letter to the Christians at Corinth? Aramaic was spoken by the Jewish population, but would have been foreign to most ears. Some have speculated that maranatha was a password spoken between early Christians to subtly identify themselves. Others think Paul was directing the warning in this verse to Jews in particular. Another idea is that the word is of Hebraic origin and means, “under the ban,” as in, “If any man love not the Lord, let him be accursed and under the ban” (see Collins dictionary).
23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Am