King James Version
1 Corinthians 16
24 verses with commentary
The Collection for the Saints
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
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Now concerning the collection for the saints—Paul introduces logeia (λογεία), a commercial term for collecting taxes or money, here sanctified for gathering relief funds for the impoverished Jerusalem church. This collection was crucial to Paul's theology of Gentile-Jewish unity in Christ, demonstrating that Gentile churches owed a debt to the mother church from which the gospel originated (Romans 15:26-27).
As I have given order to the churches of Galatia—The same systematic collection plan was implemented across Paul's mission field. This reveals Paul's organizational skill and his commitment to tangible expressions of the "fellowship of the saints" (koinonia). The Jerusalem collection occupies significant space in Paul's letters (2 Corinthians 8-9, Romans 15), demonstrating that practical Christian charity is inseparable from theological orthodoxy.
As I have given order to the churches of Galatia—The same systematic collection plan was implemented across Paul's mission field. This reveals Paul's organizational skill and his commitment to tangible expressions of the "fellowship of the saints" (koinonia). The Jerusalem collection occupies significant space in Paul's letters (2 Corinthians 8-9, Romans 15), demonstrating that practical Christian charity is inseparable from theological orthodoxy.
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.
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Upon the first day of the week—This is one of the earliest references to Christian Sunday worship, marking the shift from Jewish Sabbath (Saturday) to Sunday in honor of Christ's resurrection. Mia sabbatōn (μία σαββάτων, literally "first of the week") became the Christian day of gathering (Acts 20:7, Revelation 1:10 "the Lord's day").
Let every one of you lay by him in store, as God hath prospered him—Proportionate giving based on income, not legalistic tithing, characterizes New Covenant stewardship. Each believer personally (par' heautō, "by himself") sets aside funds regularly, systematically. That there be no gatherings when I come—Paul wanted the money ready, not collected under pressure during his visit, ensuring gifts were cheerful, not coerced (2 Corinthians 9:7).
Let every one of you lay by him in store, as God hath prospered him—Proportionate giving based on income, not legalistic tithing, characterizes New Covenant stewardship. Each believer personally (par' heautō, "by himself") sets aside funds regularly, systematically. That there be no gatherings when I come—Paul wanted the money ready, not collected under pressure during his visit, ensuring gifts were cheerful, not coerced (2 Corinthians 9:7).
And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. liberality: Gr. gift
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Whomsoever ye shall approve by your letters, them will I send—Paul insists on financial accountability, delegating authority to the Corinthian congregation to select trustworthy envoys. Dokimazō (δοκιμάζω, "approve") implies careful testing and verification of character. The phrase di' epistolōn ("by letters") suggests written credentials or letters of recommendation, a common practice in the ancient church (2 Corinthians 3:1).
To bring your liberality unto Jerusalem—Charis (χάρις), typically translated "grace," here means "generous gift" or "liberality." Grace received from God produces grace given to others. This theological linkage pervades 2 Corinthians 8-9, where Paul calls the collection charis repeatedly. Christian generosity is grace flowing through redeemed hearts, not mere philanthropy.
To bring your liberality unto Jerusalem—Charis (χάρις), typically translated "grace," here means "generous gift" or "liberality." Grace received from God produces grace given to others. This theological linkage pervades 2 Corinthians 8-9, where Paul calls the collection charis repeatedly. Christian generosity is grace flowing through redeemed hearts, not mere philanthropy.
And if it be meet that I go also, they shall go with me.
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And if it be meet that I go also—Axios (ἄξιος, "meet") means "worthy" or "fitting." Paul remained uncertain whether his personal presence in Jerusalem would be appropriate or beneficial. His humility contrasts with modern ministry celebrity culture; Paul subordinated personal involvement to what best served the mission. He ultimately did travel to Jerusalem with the delegation (Acts 20:4, 21:15-17), where he was arrested, fulfilling his premonition that "bonds and afflictions" awaited him (Acts 20:23).
They shall go with me—The plural pronoun emphasizes corporate witness. Multiple representatives from various Gentile churches traveled together (Acts 20:4 lists Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus), embodying the unity of the multiethnic church and ensuring transparency.
They shall go with me—The plural pronoun emphasizes corporate witness. Multiple representatives from various Gentile churches traveled together (Acts 20:4 lists Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus), embodying the unity of the multiethnic church and ensuring transparency.
Paul's Plans
Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
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Now I will come unto you, when I shall pass through Macedonia—Paul's travel plans, mentioned frequently in his letters, reveal his strategic thinking and pastoral concern. He intended to visit Corinth after passing through Macedonia (northern Greece, including Philippi, Thessalonica, Berea). The verb dierchomai (διέρχομαι, "pass through") suggests a journey involving multiple stops, not a direct route.
For I do pass through Macedonia—The present tense verb emphasizes Paul's settled intention. However, 2 Corinthians 1:15-17 reveals Paul changed these plans, resulting in accusations of fickleness. His defense shows even apostolic plans remain subject to divine providence and pastoral wisdom, not carved in stone.
For I do pass through Macedonia—The present tense verb emphasizes Paul's settled intention. However, 2 Corinthians 1:15-17 reveals Paul changed these plans, resulting in accusations of fickleness. His defense shows even apostolic plans remain subject to divine providence and pastoral wisdom, not carved in stone.
And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
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And it may be that I will abide, yea, and winter with you—Ancient Mediterranean travel ceased during winter due to dangerous seas and impassable mountain roads. Paul hoped to spend the approximately five-month winter season (November-March) in Corinth, allowing extended ministry rather than a brief visit. Paracheimazō (παραχειμάζω, "winter") occurs only here and in Acts 27:12 and 28:11, both describing winter harboring during Paul's shipwreck voyage.
That ye may bring me on my journey whithersoever I go—Propempō (προπέμπω, "bring on journey") means to provide escorts, supplies, and letters of introduction—comprehensive support for traveling missionaries. Paul expected mutual ministry: he would edify Corinth, and they would facilitate his next mission phase. Christian community involves both receiving and giving.
That ye may bring me on my journey whithersoever I go—Propempō (προπέμπω, "bring on journey") means to provide escorts, supplies, and letters of introduction—comprehensive support for traveling missionaries. Paul expected mutual ministry: he would edify Corinth, and they would facilitate his next mission phase. Christian community involves both receiving and giving.
For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
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For I will not see you now by the way—Arti parerchomenos (ἄρτι παρερχόμενος, "now passing by") indicates Paul refused a brief stopover visit. He wanted substantial time to address Corinth's numerous problems (divisions, immorality, litigation, worship disorders, doctrinal confusion). A hurried visit would accomplish nothing and might even worsen relationships.
But I trust to tarry a while with you, if the Lord permit—Chronon tina (χρόνον τινα, "some time") contrasts with a passing visit. The conditional clause if the Lord permit (ean ho kyrios epitrepsē, ἐὰν ὁ κύριος ἐπιτρέψῃ) reflects Paul's constant acknowledgment of divine sovereignty over human plans. James 4:15 commands the same attitude: "If the Lord will, we shall live, and do this, or that."
But I trust to tarry a while with you, if the Lord permit—Chronon tina (χρόνον τινα, "some time") contrasts with a passing visit. The conditional clause if the Lord permit (ean ho kyrios epitrepsē, ἐὰν ὁ κύριος ἐπιτρέψῃ) reflects Paul's constant acknowledgment of divine sovereignty over human plans. James 4:15 commands the same attitude: "If the Lord will, we shall live, and do this, or that."
But I will tarry at Ephesus until Pentecost.
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But I will tarry at Ephesus until Pentecost—Paul remained in Ephesus, his ministry base during his third missionary journey, until the Jewish feast of Pentecost (May/June), approximately 50 days after Passover. This time reference suggests Paul wrote 1 Corinthians in the spring, likely AD 54. The mention of Pentecost may indicate Paul hoped to observe it in Jerusalem, maintaining Jewish festival practices despite his Gentile mission (Acts 20:16 shows similar concern).
Ephesus was Asia Minor's most important city, a commercial hub and center of Artemis worship. Paul's ministry there lasted approximately three years (Acts 20:31), producing explosive church growth but also violent opposition, culminating in the riot of the silversmiths (Acts 19:23-41). Despite danger, Paul saw strategic value in remaining.
Ephesus was Asia Minor's most important city, a commercial hub and center of Artemis worship. Paul's ministry there lasted approximately three years (Acts 20:31), producing explosive church growth but also violent opposition, culminating in the riot of the silversmiths (Acts 19:23-41). Despite danger, Paul saw strategic value in remaining.
For a great door and effectual is opened unto me, and there are many adversaries.
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For a great door and effectual is opened unto me—Thyra megale kai energēs (θύρα μεγάλη καὶ ἐνεργής, "great and effective door") employs Paul's common metaphor of an open door for gospel opportunity (1 Corinthians 16:9, 2 Corinthians 2:12, Colossians 4:3). Energēs (ἐνεργής, "effective, working, powerful") suggests not merely opportunity but fruitful results—souls saved, churches planted, disciples made.
And there are many adversaries—Antikeimai (ἀντίκειμαι, "adversaries, opponents") describes active opposition, not mere indifference. Paul's missionary theology embraced the paradox that effective ministry attracts fierce resistance. Satan contests every advance of God's kingdom. The presence of adversaries actually confirmed, rather than contradicted, the strategic importance of Paul's Ephesian ministry. Spiritual warfare intensifies at points of gospel breakthrough.
And there are many adversaries—Antikeimai (ἀντίκειμαι, "adversaries, opponents") describes active opposition, not mere indifference. Paul's missionary theology embraced the paradox that effective ministry attracts fierce resistance. Satan contests every advance of God's kingdom. The presence of adversaries actually confirmed, rather than contradicted, the strategic importance of Paul's Ephesian ministry. Spiritual warfare intensifies at points of gospel breakthrough.
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.
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Now if Timotheus come, see that he may be with you without fear—Timothy, Paul's beloved protégé and "true son in the faith" (1 Timothy 1:2), apparently traveled to Corinth via a circuitous route through Macedonia (Acts 19:22). Aphobōs (ἀφόβως, "without fear") suggests Timothy faced intimidation—perhaps due to his youth (1 Timothy 4:12), timid temperament (2 Timothy 1:7), or the Corinthians' disrespect for Paul's authority.
For he worketh the work of the Lord, as I also do—Paul defends Timothy's apostolic credentials, insisting he performs ergon kyriou (ἔργον κυρίου, "the Lord's work") with the same authority as Paul himself. This strong endorsement aimed to prevent the faction-ridden Corinthians from despising Timothy as a mere subordinate. Legitimate Christian ministry derives authority from divine calling, not human charisma or credentials.
For he worketh the work of the Lord, as I also do—Paul defends Timothy's apostolic credentials, insisting he performs ergon kyriou (ἔργον κυρίου, "the Lord's work") with the same authority as Paul himself. This strong endorsement aimed to prevent the faction-ridden Corinthians from despising Timothy as a mere subordinate. Legitimate Christian ministry derives authority from divine calling, not human charisma or credentials.
Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
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Let no man therefore despise him—Exoutheneō (ἐξουθενέω, "despise, treat with contempt") suggests the Corinthians might reject Timothy due to his youth or unimpressive presence. The same verb appears in Luke 23:11 for Herod's soldiers mocking Jesus. Church factions valuing eloquence, status, and forceful personality (qualities they perceived in Apollos or Peter but found lacking in Paul—2 Corinthians 10:10) might dismiss Timothy as insignificant.
But conduct him forth in peace, that he may come unto me—Propempō en eirēnē (προπέμπω ἐν εἰρήνῃ, "send forward in peace") means providing travel support and cordial farewell, not hostile dismissal. Timothy's mission was to report back to Paul about Corinthian conditions. For I look for him with the brethren—Paul expected Timothy to return with companions, perhaps the delegation mentioned in verse 17.
But conduct him forth in peace, that he may come unto me—Propempō en eirēnē (προπέμπω ἐν εἰρήνῃ, "send forward in peace") means providing travel support and cordial farewell, not hostile dismissal. Timothy's mission was to report back to Paul about Corinthian conditions. For I look for him with the brethren—Paul expected Timothy to return with companions, perhaps the delegation mentioned in verse 17.
As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
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As touching our brother Apollos, I greatly desired him to come unto you—Apollos, the eloquent Alexandrian preacher (Acts 18:24-28), had worked in Corinth and became a focal point for one faction (1 Corinthians 1:12, 3:4-6). Despite the Apollos party's divisiveness, Paul warmly calls him our brother (adelphos, ἀδελφός), rejecting any personal rivalry. Paul strongly encouraged (polla parekalesa, πολλὰ παρεκάλεσα, "I greatly urged") Apollos to return to Corinth.
But his will was not at all to come at this time—Ou pantes ēn thelēma (οὐ πάντως ἦν θέλημα, literally "it was by no means the will") is ambiguous—either Apollos's will or God's will. Most translations favor Apollos's personal decision. His refusal to return suggests wisdom; his presence might inflame factions rather than heal them. But he will come when he shall have convenient time—Eukairēō (εὐκαιρέω, "have opportunity, be convenient") indicates Apollos remained willing but awaited better timing.
But his will was not at all to come at this time—Ou pantes ēn thelēma (οὐ πάντως ἦν θέλημα, literally "it was by no means the will") is ambiguous—either Apollos's will or God's will. Most translations favor Apollos's personal decision. His refusal to return suggests wisdom; his presence might inflame factions rather than heal them. But he will come when he shall have convenient time—Eukairēō (εὐκαιρέω, "have opportunity, be convenient") indicates Apollos remained willing but awaited better timing.
Final Exhortations and Greetings
Watch ye, stand fast in the faith, quit you like men, be strong.
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Watch ye—Grēgoreō (γρηγορέω, "be awake, vigilant") carries eschatological overtones—Jesus used it repeatedly in warnings about His return (Matthew 24:42, 25:13, Mark 13:35). Spiritual alertness against deception, sin, and compromise remains essential. Stand fast in the faith—Stēkō en tē pistei (στήκω ἐν τῇ πίστει, "stand firm in the faith") employs a military metaphor of holding one's position under assault. Pistis (πίστις) here likely means "the faith"—the apostolic gospel, not merely personal faith.
Quit you like men—Andrizō (ἀνδρίζω, "act like a man, be courageous") comes from anēr (ἀνήρ, "man, male"). This is not gender exclusion but the ancient ideal of courage. Be strong—Krataioō (κραταιόω, "be strong, strengthened") appears in Ephesians 3:16 for the Spirit's inner strengthening. These four imperatives summarize Christian faithfulness: vigilance, doctrinal fidelity, courage, strength.
Quit you like men—Andrizō (ἀνδρίζω, "act like a man, be courageous") comes from anēr (ἀνήρ, "man, male"). This is not gender exclusion but the ancient ideal of courage. Be strong—Krataioō (κραταιόω, "be strong, strengthened") appears in Ephesians 3:16 for the Spirit's inner strengthening. These four imperatives summarize Christian faithfulness: vigilance, doctrinal fidelity, courage, strength.
Let all your things be done with charity.
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Let all your things be done with charity—Panta hymōn en agapē ginesthō (πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω, "let all your things be done in love"). After 13 chapters addressing Corinthian failures and four imperatives demanding strength (v. 13), Paul grounds everything in agapē (ἀγάπη)—the self-giving, others-centered love defined in chapter 13. Without agape, prophecy, tongues, knowledge, and faith amount to nothing (13:1-3).
This single verse encapsulates the entire letter's message. Every Corinthian problem—divisions, litigation, sexual immorality, idol feasts, worship chaos, resurrection denial—stemmed from failure to love. Agapē fulfills the law (Romans 13:10), produces Spirit fruit (Galatians 5:22), and marks authentic Christianity (John 13:35). Paul's love chapter (13) sits at the letter's center; this command forms its application.
This single verse encapsulates the entire letter's message. Every Corinthian problem—divisions, litigation, sexual immorality, idol feasts, worship chaos, resurrection denial—stemmed from failure to love. Agapē fulfills the law (Romans 13:10), produces Spirit fruit (Galatians 5:22), and marks authentic Christianity (John 13:35). Paul's love chapter (13) sits at the letter's center; this command forms its application.
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,)
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I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia)—Parakaleō (παρακαλέω, "beseech, exhort") introduces commendation of Stephanas's household, Paul's first converts in the Corinthian region (Achaia). Aparchē (ἀπαρχή, "firstfruits") recalls Israel's offering of first produce to God (Exodus 23:19), here applied to first converts—a holy offering to God.
And that they have addicted themselves to the ministry of the saints—Etaxan heautous eis diakonian (ἔταξαν ἑαυτοὺς εἰς διακονίαν, "they appointed/devoted themselves to ministry"). This remarkable phrase indicates voluntary, self-initiated service without formal appointment. Diakonia (διακονία) encompasses practical service—hospitality, aid to the poor, support for traveling teachers. Stephanas's household exemplified servant leadership, not seeking status but performing humble ministry.
And that they have addicted themselves to the ministry of the saints—Etaxan heautous eis diakonian (ἔταξαν ἑαυτοὺς εἰς διακονίαν, "they appointed/devoted themselves to ministry"). This remarkable phrase indicates voluntary, self-initiated service without formal appointment. Diakonia (διακονία) encompasses practical service—hospitality, aid to the poor, support for traveling teachers. Stephanas's household exemplified servant leadership, not seeking status but performing humble ministry.
That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
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That ye submit yourselves unto such—Hypotassō (ὑποτάσσω, "submit, be subject to") commands voluntary submission to servant leaders like Stephanas. This submission isn't based on official titles or institutional authority but on character and service. The Corinthians, obsessed with status and credentials ("I am of Paul," "I am of Apollos"), needed to honor those who actually served humbly.
And to every one that helpeth with us, and laboureth—Synergounti kai kopiōnti (συνεργοῦντι καὶ κοπιῶντι, "working together and toiling"). Synergos (συνεργός, "fellow-worker") appears frequently in Paul's letters for ministry partners. Kopiaō (κοπιάω, "labor, toil to exhaustion") describes strenuous work (1 Thessalonians 5:12). Paul redefines leadership: not eloquence or social status, but sacrificial labor. Churches should honor those who labor, regardless of educational credentials or charismatic appeal.
And to every one that helpeth with us, and laboureth—Synergounti kai kopiōnti (συνεργοῦντι καὶ κοπιῶντι, "working together and toiling"). Synergos (συνεργός, "fellow-worker") appears frequently in Paul's letters for ministry partners. Kopiaō (κοπιάω, "labor, toil to exhaustion") describes strenuous work (1 Thessalonians 5:12). Paul redefines leadership: not eloquence or social status, but sacrificial labor. Churches should honor those who labor, regardless of educational credentials or charismatic appeal.
I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
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I am glad of the coming of Stephanas and Fortunatus and Achaicus—Chairō epi tē parousia (χαίρω ἐπὶ τῇ παρουσίᾳ, "I rejoice at the coming"). Parousia (παρουσία), often used for Christ's second coming, here simply means "arrival, presence." These three men traveled from Corinth to Ephesus, likely bearing the Corinthians' letter (7:1) and oral reports.
For that which was lacking on your part they have supplied—To hymōn hysterēma houtoi aneplērōsan (τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν, "your lack these men have filled up"). Hysterēma (ὑστέρημα, "deficiency, lack") refers either to information about Corinthian problems or to personal fellowship Paul missed. Philippians 2:30 uses similar language for Epaphroditus supplying what the Philippians couldn't give in person. These delegates embodied the congregation, making Paul's separation from Corinth more bearable.
For that which was lacking on your part they have supplied—To hymōn hysterēma houtoi aneplērōsan (τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν, "your lack these men have filled up"). Hysterēma (ὑστέρημα, "deficiency, lack") refers either to information about Corinthian problems or to personal fellowship Paul missed. Philippians 2:30 uses similar language for Epaphroditus supplying what the Philippians couldn't give in person. These delegates embodied the congregation, making Paul's separation from Corinth more bearable.
For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
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For they have refreshed my spirit and your's—Anepausan to emon pneuma kai to hymōn (ἀνέπαυσαν τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν, "they refreshed my spirit and yours"). Anapauō (ἀναπαύω, "give rest, refresh") suggests restoration from weariness. Paul's spirit found rest through their fellowship and their report of Corinthian faithfulness in some areas. Remarkably, Paul says they also refreshed the Corinthians' spirit—perhaps by representing the congregation to Paul, healing the relational breach caused by distance and problems.
Therefore acknowledge ye them that are such—Epiginōskō (ἐπιγινώσκω, "recognize, acknowledge, appreciate"). The Corinthians should officially recognize and honor faithful servants. In a church valuing eloquence and charisma, Paul insists on honoring those who labor quietly—visiting, serving, representing, refreshing. Ministry involves both spectacular gifts (prophecy, tongues) and mundane faithfulness (traveling, reporting, encouraging).
Therefore acknowledge ye them that are such—Epiginōskō (ἐπιγινώσκω, "recognize, acknowledge, appreciate"). The Corinthians should officially recognize and honor faithful servants. In a church valuing eloquence and charisma, Paul insists on honoring those who labor quietly—visiting, serving, representing, refreshing. Ministry involves both spectacular gifts (prophecy, tongues) and mundane faithfulness (traveling, reporting, encouraging).
The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
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The churches of Asia salute you—Aspazomai (ἀσπάζομαι, "greet, salute") conveys warm Christian fellowship. Asia refers to the Roman province in western Asia Minor, including Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea—the seven churches of Revelation 2-3. This greeting emphasizes the unity of geographically separated churches, countering Corinthian factionalism.
Aquila and Priscilla salute you much in the Lord, with the church that is in their house—This remarkable couple, tentmakers like Paul (Acts 18:2-3), hosted churches wherever they lived—Rome (Romans 16:3-5), Corinth (Acts 18:2), Ephesus (1 Corinthians 16:19), and again Rome (2 Timothy 4:19). En kyriō (ἐν κυρίῳ, "in the Lord") distinguishes Christian greeting from mere social courtesy. The kat' oikon ekklēsia (κατ᾽ οἶκον ἐκκλησία, "house church") was the standard New Testament church structure before dedicated buildings existed.
Aquila and Priscilla salute you much in the Lord, with the church that is in their house—This remarkable couple, tentmakers like Paul (Acts 18:2-3), hosted churches wherever they lived—Rome (Romans 16:3-5), Corinth (Acts 18:2), Ephesus (1 Corinthians 16:19), and again Rome (2 Timothy 4:19). En kyriō (ἐν κυρίῳ, "in the Lord") distinguishes Christian greeting from mere social courtesy. The kat' oikon ekklēsia (κατ᾽ οἶκον ἐκκλησία, "house church") was the standard New Testament church structure before dedicated buildings existed.
All the brethren greet you. Greet ye one another with an holy kiss.
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All the brethren greet you—This corporate greeting, broader than the Asian churches (v. 19), likely includes Paul's ministry team in Ephesus and perhaps converts from across his mission field. The repetition of greetings emphasizes relational connectivity across the early Christian network.
Greet ye one another with an holy kiss—Philēma hagion (φίλημα ἅγιον, "holy kiss") appears five times in the New Testament (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26, 1 Peter 5:14). The kiss was a standard Mediterranean greeting between family and friends; Paul sanctifies it as hagion (ἅγιον, "holy"), set apart for Christian fellowship. This physical expression of unity and affection countered Corinthian factionalism. The church is family, not merely an organization, and physical affection expresses spiritual reality.
Greet ye one another with an holy kiss—Philēma hagion (φίλημα ἅγιον, "holy kiss") appears five times in the New Testament (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26, 1 Peter 5:14). The kiss was a standard Mediterranean greeting between family and friends; Paul sanctifies it as hagion (ἅγιον, "holy"), set apart for Christian fellowship. This physical expression of unity and affection countered Corinthian factionalism. The church is family, not merely an organization, and physical affection expresses spiritual reality.
The salutation of me Paul with mine own hand.
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The salutation of me Paul with mine own hand—Ho aspasmos tē emē cheiri Paulou (ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, "the greeting with my own hand, Paul's"). Ancient authors typically dictated letters to scribes (amanuenses), but added personal greetings or authentication in their own handwriting (Galatians 6:11, Colossians 4:18, 2 Thessalonians 3:17, Philemon 1:19). This handwritten note proved authenticity and added personal warmth, like signing a typed letter today.
Paul's practice of including autograph greetings countered forgery (2 Thessalonians 2:2 warns of forged Pauline letters) and added personal touch to doctrinally dense or corrective letters. Despite correcting Corinthian errors through 16 chapters, Paul ends personally, affirming relationship. The personal signature transformed a formal epistle into intimate pastoral communication.
Paul's practice of including autograph greetings countered forgery (2 Thessalonians 2:2 warns of forged Pauline letters) and added personal touch to doctrinally dense or corrective letters. Despite correcting Corinthian errors through 16 chapters, Paul ends personally, affirming relationship. The personal signature transformed a formal epistle into intimate pastoral communication.
If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
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If any man love not the Lord Jesus Christ, let him be Anathema—Ei tis ou philei ton kyrion, ētō anathema (εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα). Philei (φιλεῖ, "loves") differs from agapaō (ἀγαπάω), emphasizing affection and devotion. Anathema (ἀνάθεμα) means "accursed, devoted to destruction," translating Hebrew herem (חֵרֶם)—divine ban, ultimate rejection (Galatians 1:8-9, Romans 9:3). This shocking anathema follows Paul's tender personal greeting (v. 21), creating dramatic contrast. Love for Christ isn't optional; it's the essence of Christianity. Failure to love Jesus incurs divine curse.
Maranatha—Marana tha (μαρανα θα) is Aramaic, transliterated into Greek, meaning either "Our Lord, come!" (marana tha) or "Our Lord has come" (maran atha). Most scholars prefer the imperative: "Our Lord, come!" This reflects the earliest Christian prayer (Revelation 22:20, "Even so, come, Lord Jesus"). The Aramaic, Jesus's native language, preserved in Greek letters reveals primitive church liturgy. The juxtaposition—curse on Christ-rejecters, prayer for Christ's return—emphasizes eschatological urgency.
Maranatha—Marana tha (μαρανα θα) is Aramaic, transliterated into Greek, meaning either "Our Lord, come!" (marana tha) or "Our Lord has come" (maran atha). Most scholars prefer the imperative: "Our Lord, come!" This reflects the earliest Christian prayer (Revelation 22:20, "Even so, come, Lord Jesus"). The Aramaic, Jesus's native language, preserved in Greek letters reveals primitive church liturgy. The juxtaposition—curse on Christ-rejecters, prayer for Christ's return—emphasizes eschatological urgency.
The grace of our Lord Jesus Christ be with you.
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The grace of our Lord Jesus Christ be with you—Hē charis tou kyriou Iēsou (ἡ χάρις τοῦ κυρίου Ἰησοῦ). Paul's typical closing benediction invokes charis (χάρις, "grace")—God's unmerited favor, the foundation of all Christian existence. After correcting Corinthian pride, factionalism, immorality, and doctrinal error, Paul ends with grace, not condemnation. The letter that exposed sin and demanded repentance concludes by pointing to God's gracious provision in Christ.
Every Pauline letter begins and ends with grace (Romans 1:7, 16:20; 1 Corinthians 1:3, 16:23; 2 Corinthians 1:2, 13:14; etc.). This inclusio frames all theology and ethics within grace. Correcting Corinthian errors wasn't legalistic moralism but calling them back to grace-empowered transformation. The grace of Jesus Christ, not human effort, produces holy living, spiritual maturity, and church unity.
Every Pauline letter begins and ends with grace (Romans 1:7, 16:20; 1 Corinthians 1:3, 16:23; 2 Corinthians 1:2, 13:14; etc.). This inclusio frames all theology and ethics within grace. Correcting Corinthian errors wasn't legalistic moralism but calling them back to grace-empowered transformation. The grace of Jesus Christ, not human effort, produces holy living, spiritual maturity, and church unity.
My love be with you all in Christ Jesus. Amen. The first epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus.
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My love be with you all in Christ Jesus. Amen—Hē agapē mou meta pantōn hymōn en Christō Iēsou (ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ). After pronouncing anathema on Christ-rejecters (v. 22), invoking grace (v. 23), Paul declares his personal agapē (ἀγάπη) for all the Corinthians—even those in rival factions, even those tolerating immorality, even those denying resurrection. Agapē doesn't require agreement or approval; it's covenantal commitment regardless of others' failures.
In Christ Jesus—En Christō Iēsou (ἐν Χριστῷ Ἰησοῦ) grounds Paul's love in union with Christ, not personal affection or mutual compatibility. Christian love flows from Christ, is modeled on Christ (chapter 13), and exists within the Christ-community. Paul can love the troublesome Corinthians because he loves them in Christ, not based on their merit. Amen—Amēn (Ἀμήν), from Hebrew amen (אָמֵן, "truly, certainly"), seals the letter as prayer and affirmation.
In Christ Jesus—En Christō Iēsou (ἐν Χριστῷ Ἰησοῦ) grounds Paul's love in union with Christ, not personal affection or mutual compatibility. Christian love flows from Christ, is modeled on Christ (chapter 13), and exists within the Christ-community. Paul can love the troublesome Corinthians because he loves them in Christ, not based on their merit. Amen—Amēn (Ἀμήν), from Hebrew amen (אָמֵן, "truly, certainly"), seals the letter as prayer and affirmation.