Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—
Parallel Translations
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Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—
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Brethren (ye knowe the housse of Stephana how that they are the fyrst frutes of Achaia and that they have appoynted them selves to minister vnto the saynctes)
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Nowe brethren, I beseeche you (ye knowe the house of Stephanas, that it is the first fruites of Achaia, and that they haue giuen themselues to minister vnto the Saintes)
Cross-references (17)
Passages linked to 1 Corinthians 16:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 1:16 (I also baptized the household of Stephanas; besides them, I don’t know whether I baptized any other.)
- Romans 16:5 Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.
- Romans 15:25 But now, I say, I am going to Jerusalem, serving the saints.
- Romans 12:13 contributing to the needs of the saints; given to hospitality.
- Romans 16:2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
- 2 Corinthians 8:4 begging us with much entreaty to receive this grace and the fellowship in the service to the saints.
- 2 Corinthians 9:1 It is indeed unnecessary for me to write to you concerning the service to the saints,
- 1 Timothy 5:10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work.
- 1 Peter 4:10 As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms.
- Acts 9:36-41 Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. In those days, she became sick, and died. When they had washed her, they laid her in an upper room. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. Peter got up and went with them. When he had come, they brought him into the upper room. All the widows stood by him weeping, and showing the coats and garments which Dorcas had made while she was with them. Peter sent them all out, and knelt down and prayed. Turning to the body, he said, “Tabitha, get up!” She opened her eyes, and when she saw Peter, she sat up. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive.
- Acts 18:12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,
- Romans 15:31 that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints,
- 1 Corinthians 16:17 I rejoice at the coming of Stephanas, Fortunatus, and Achaicus; for that which was lacking on your part, they supplied.
- 2 Corinthians 9:12-15 For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to God, seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ and for the generosity of your contribution to them and to all, while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you. Now thanks be to God for his unspeakable gift!
- Philemon 1:7 For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
- Hebrews 6:10 For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them.
- Revelation 14:4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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Geneva Bible translators 1599 · Public Domain Stephanas is the name of a man and not…
Stephanas is the name of a man and not of a woman.
Given themselves wholly to the ministry.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 15 I beseech you, brethren, (ye know the house…
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,)
Ver. 15. To the ministry of saints] To serve them in collecting and distributing alms to the nessissitous.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of this Stephanas we read before, 1Co 1:16; his…
Of this Stephanas we read before, 1Co 1:16; his family was one of those few families which Paul baptized: he is here called
the first-fruits of Achaia, because (as it should seem) he was one of the first of all those who in that courtry received the gospel. He further saith of him, that he had given up himself
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to the ministry of the saints, either in preaching the gospel, or (which is more probable) in the proper employment of a deacon, in relieving such amongst the saints (whether of that or other churches) as were in want.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. The honourable mention which St. Paul…
Observe here, 1. The honourable mention which St. Paul makes of Stephanas, and his house; they were the first fruits of Achaia, that is, the first three converted to Christianity. It is a great honour to be in Christ before others: happy they that come in at the call of Christ, even at the last hour; but thrice happy those that come in at the first, who are the first-ripe fruits unto God.
Observe, 2. What good proof and evidence Stephanas gave of the sincerity of his early conversion: He addicted himself to the ministry of the saints; that is, he was very forward to assist the poor saints with his estate and labour. There is no better evidence of our interest in Christ than an entire affection and operative compassion towards all our fellow-members in Christ, for grace’s sake.
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Observe, 3. The great deference and regard, the special respect and honour, which was due, and is here commanded to be paid, to Stephanas, for his ministering to the poor saints that were in want: Submit yourselves unto such: that is, give reverence and honour to them, and to all such as are like unto them, who laboured with the apostle in the furthering of the gospel.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain I am glad of the coming of Stephanas, and…
I am glad of the coming of Stephanas, and Fortunatus, and Achaicus,.... Who very probably were those of the household of Chloe, mentioned in Co1 1:11, who came either of their own accord, or were sent as messengers from the church at Corinth to the apostle; who was glad to see them, one of them being baptized by him, and perhaps all of them converted under his ministry: however, they were believers in Christ, if not ministers of the Gospel, which seems very probable.
For that which was lacking on your part they have supplied; which is not to be understood of their supplying him with money, in which the Corinthians had been deficient; for as he had never taken anything of them, he was determined he never would; see Co2 11:7; but either of their presence which supplied the want of theirs, the apostle had been for some time greatly desirous of; or whereas they had been greatly wanting in sending him an account of the state of the church, and how things stood with them, these brethren greatly supplied that defect, by giving him a very particular account of their church affairs.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The first fruits of Achaia - The first converts…
The first fruits of Achaia - The first converts in that province.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. Ye know the house of Stephanas] Ye…
Verse 15. Ye know the house of Stephanas] Ye know that Stephanas and his family have addicted them to the help of the followers of Christ; they have been the chief instruments of supporting the work of God in Achaia, of which work they themselves have been the first fruits. See Clarke on Ro 16:5.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 16:15-16. Ye know the house, or family, of…
1Co 16:15-16. Ye know the house, or family, of Stephanas, that it is the first-fruits of Achaia — That he and they were the first converts in that province; and that they have addicted themselves — According to the rank in which Providence has placed them, and the abilities which God hath given them; to the ministry of the saints — To the supplying of their temporal and spiritual wants, both in promoting the progress of the gospel, and succouring the afflicted. That ye also — In your turn; submit yourselves to the admonitions of such; so repaying their free service. And to every one that helpeth with us, and laboureth — That labours in the gospel, either with or without a fellow-labourer.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain I beseech you, brethren - The construction here is…
I beseech you, brethren - The construction here is somewhat involved, but the sense is plain. The words, “I beseech you,” in this verse, are evidently to be taken in connection with 1Co 16:16, “I beseech you that ye submit yourselves unto such,” etc. The design is to exhort them to pay proper deference to Stephanas, and to all who sustained the same rank and character; and the remainder of 1Co 16:15 is designed to state the reason why they should show respect and kindness to the household of Stephanas.
Ye know the house - You are acquainted with the household, or family. Probably a considerable portion, or all, of the family of Stephanas had been converted to the Christian faith.
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Of Stephanas - See the note at 1Co 1:16. Paul there says that he had baptized his family. That it is the first-fruits of Achaia. They were the first converted to the Christian religion in Achaia; see the note at Rom 16:5. Respecting Achaia, see the note at Act 18:12.
That they have addicted themselves ... - That they have devoted themselves to the service of Christians. That is, by aiding the ministry; by showing hospitality; by providing for their needs; by attending and aiding the apostles in their journeys, etc.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The first-fruits fo Achaia; the first there converted. (Witham)
The first-fruits fo Achaia; the first there converted. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain first-fruits of Achaia--the first Achæan converts (compare Rom 16:5).…
first-fruits of Achaia--the first Achæan converts (compare Rom 16:5). The image is from the first-fruits offered to the Lord (Lev 23:10; compare Co1 15:20). The members of this family had been baptized by Paul himself (Co1 1:16).
addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare Co2 8:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain d. Paul intercedes with Corinthians in behalf of mutual…
d. Paul intercedes with Corinthians in behalf of mutual friends, 1Co_16:15-18.
15. House of Stephanas—Mentioned in 1Co_1:16 as among the few baptized by Paul himself.
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Firstfruits—See note on 1Co_15:23.
Ministry of the saints— Hospitalities and benefactions to poorer Christians, especially to the apostles and preachers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. the house of Stephanas] See note on ch.…
15. the house of Stephanas] See note on ch. 1Co_1:16.
the firstfruits of Achaia] Not necessarily the very first converts, but among the very first. See Rom_16:5. ‘Achaia’ is used by St Paul to denote the Peloponnesus, now called the Morea.
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to the ministry of the saints] Rather, to service for the saints. The context would imply that they had not confined themselves to ministering to the temporal necessities of the saints, but had given valuable assistance to St Paul in his spiritual ministrations. See next verse.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) The house of Stephanas.—The Apostle here reminds the…
(15) The house of Stephanas.—The Apostle here reminds the Corinthians that the devotion of teachers, and all who serve in the gospel ministry, ought to be rewarded with a return of sympathy and devotion on the part of those whom they serve. There is in the original a characteristic play upon words here which can scarcely be rendered adequately in the English: “Ye know the house of Stephanas, that they have ordered themselves to the ministry of the saints, now I exhort you, order yourselves to be subject to them.” Stephanas (1Co_16:1-16), Fortunatus, and Achaicus had come from Corinth to Ephesus, probably with the letter from the Corinthians (1Co_8:1), and their presence had cheered the Apostle. They, “faithful amid the faithless,” had made up for the want of zeal and love on the part of so many of the Corinthians. The Corinthians might think that these men had told St. Paul much of the evil state of Corinth, and he, therefore, carefully commends them to their consideration as having refreshed, not only his spirit, but “theirs also.” They had come on behalf of the whole Church there, not enemies to bear tales, but well-wishing friends to obtain apostolic help and counsel for all. The Apostle did not send his reply back by the same messengers, but by Titus instead, as probably their return to Corinth would have stirred up a good deal of controversy and ill feeling as to what account they had given him verbally of the various parties and their conduct in Corinth.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ye know the house of Stephanas. This paragraph seems…
Ye know the house of Stephanas. This paragraph seems to have been written lest the Corinthians should be angry with Stephanas, Fortunatus, and Achaicus who, perhaps, were slaves of the household of Chloe for having carried to St. Paul their ill report. (1Co_1:11) The firstfruits of Achaia. For which reason St. Paul had baptized Stephanas and his house. (1Co_1:16) In Rom_16:5 Epaenetus is called "the firstfruits of Achaia," but there the reading ought to be, of Asia. Have addicted themselves; rather, they set themselves.
Vers. 15-18.
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Our duty to the truly useful.
beseech you, brethren," etc. The subject of these verses is our duty to the truly useful, and
I FOR THE TRULY USEFUL WE SHOULD CHERISH THE HIGHEST RESPECT. There are three useful persons that Paul mentions here. "Stephanas." He was one of Paul"s first converts of Achaia; he and. his house were baptized by Paul, and he and his family were "addicted" to the ministries of love. "Fortunatus and Achaicus" are also mentioned here. To these three personages Paul calls the special attention of the Corinthians, and that because they were useful. They had all ministered to Paul. The latter had supplied to him what the Corinthians had neglected, and they refreshed both his spirit and theirs; hence for this he says, "Acknowledge ye them that are such." The truly useful are the truly honourable. A man is to be honoured, not because of his ancestry, his office, his wealth, but because of what he is morally, and what he does generously in the way of helping the race. The philanthropist is the true prince.
II WITH THE TRULY USEFUL WE SHOULD HEARTILY COOPERATE. "That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
1. Cooperate with useful men.
2. In your cooperation let them take the lead. They have proved themselves worthy of your cooperation.
Vers. 15, 16.
Service and honour.
As the family that had first in Achaia received the gospel, Stephanas and his household were regarded by the apostle with peculiar interest and affection. The manner in which they are introduced in this passage is highly instructive and suggestive.
I THE VOCATION TO SPIRITUAL MINISTRY.
1. Its first condition is sincere personal adhesion to Christianity. Stephanas and his household were converted, baptized, and well instructed in the Christian faith. It was when their had become penetrated with the Spirit of Christ that they were impelled to holy and devoted service. We cannot expect men and women to become unselfish labourers for the welfare of their fellow men, until they have come under the new and Divine motive and power.
1. Christian ministries are of many and very various kinds. These vary with the capacity and opportunity of the labourers, and the necessities of those whose welfare is sought. Too limited a view of ministry is frequently taken; the fact is, that whatever service men render to their fellow men, for the
2. sake of Christ, is a Christian ministry. Not only the preaching of the gospel, but the instruction of the young, the nursing and healing of the sick, the showing of kindness and hospitality, the supporting with generosity of benevolent undertakings, all fall into this class.
3. Services of such kinds involve both labour and cooperation. His people find a pleasure in offering to Christ, their Lord, that which costs them something. And. they delight to help one another; some leading and others following, but all setting before them the same end, and toiling in the same spirit.
1. Ministering "unto the saints" is an especial form of acceptable service. From the beginning Churches have cared for their widows, and for their poor and aged members. The household of faith has a peculiar claim upon the sympathy and affection and liberal support of the Saviour"s friends.
II THE HONOUR AND SUBJECTION DUE TO THOSE ENGAGED IN SPIRITUAL MINISTRY.
1. They should be treated with especial regard and gratitude. Paul himself honoured the good Stephanas and his like-minded wife and household, and he reminded the Corinthians that a family among themselves so distinguished in the annals of the Church, and so dear to the apostle"s heart, should be esteemed highly in love for their work"s sake.
2. They had a claim upon such as were in a position to render them help in the good cause. Doubtless it was the case at Corinth, as elsewhere, that the burden was too readily left upon the shoulders of those disposed to bear it. But this ought not to be. "When one man is seen working hard for Christ, his neighbour should put to himself the question, "Can I help my brother, relieve him of some pressure, or render his labour more effective?
3. Submission is, in many cases, a duty in Christian Churches. There are those whom we should be ready not only to work with but to work under.
T.
Ministering to the saints.
I A VERY NEEDFUL WORK. Many of God"s children are poor children. The saints who presently shall inherit all things, at present often lack the necessaries of life. Not a few of God"s choicest servants are afflicted, and need sympathy and aid. Persecution for the faith should be counteracted as far as possible by careful ministration. In early days imprisoned saints were specially cared for by those at liberty. "Remember those who are in bonds." In modern forms of persecution aid is equally needful. Many need to be "taken by the hand." "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith". (Gal_6:10)
II A VERY HONOURABLE AND BEAUTIFUL WORK. Angel like: they are "ministering spirits, sent forth to minister for them who shall be heirs of salvation". (Heb_1:14) Christ like: "The Son of man came not to be ministered unto, but to minister". (Mat_20:28) At last the Lord will say, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me". (Mat_25:40) Many do not rightly estimate this "high calling." True love for the brethren (a sign of our salvation, (1Jn_3:14) will make us diligent in this service.
III A WORK WHICH CAN BE EXERCISED IN MANY WAYS. Thus suited to the abilities and opportunities of a large number. Many are idle in our Churches because they can find nothing to do. Let them look in this direction. Visiting the sick, condoling with the bereaved, relieving the destitute, cheering the depressed, securing rest for the overworked, guiding the perplexed, encouraging despondent workers (ministers, sabbath school teachers, etc.), how many might find a suitable sphere in such holy ministries as these!
IV A WORK WHICH MERITS RECOGNITION ON THE PART OF THE CHURCH. Those who engage actively in such service as this should be:
1. Highly esteemed. It is no slight service which they render. They do much to elevate the tone of the Church; much to preserve it in peace and content; much to stimulate its zeal.
2. Encouraged. The work is trying. Those who seek to encourage others often need very much encouragement themselves.
3. Aided. This is probably what the apostle means by "Submit yourselves unto such." "As they serve you, do you serve them." Above all, no obstacles should be put in their way.
V A WORK VERY BENEFICIAL TO THOSE WHO ENGAGE IN IT. "They who water others shall themselves be watered." Here when we give we take. We grow rich by bestowing. Christians stagnate because they think of themselves. Saints take so much care of themselves that they become spiritual invalids. We may "sit under" our own ministry with great profit. A sure way of getting to heaven is resolving that some one else shall get there. Labours for others make us blind to our own troubles. If our ears are filled with the cries of the needy, we shall not be able to hear the croakings of sceptics or the evil prognostications of Satan. True ministering to the saints is truest ministry to ourselves. H.
The natural right of priority.
firstfruits of Achaia." We need not think of the household of Stephanas as being actually the first converts St. Paul made. in the Peloponnesus, as apparently another person is spoken of in the same terms Rom_16:5: "Salute my well-beloved Epsenetus, who is the firstfruits of Achaia unto Christ." The meaning need only be that the household of Stephanas was among those brought to Christ at St. Paul"s first missionary visit. The apostle had an affectionate regard for his first converts in new spheres, as may be illustrated in the case of Lydia at Philippi. The interest we always feel in first things can be illustrated by way of introduction.
1. Firstborn children.
2. First forms of enterprise.
3. Firstfruits of our labour, etc.
Natural feeling gives all first things prominence; and the Old Testament history and religion rested on the recognition of the rights of the firstborn and the interest of first things. They are the key to the life; the strong impress of the character. They are like the first proofs of an engraving; every line is sharply defined in them. They may become the reproach of our weaker after doings, for they show what we did actually attain once, and prove that we could, through life, have done better. It is, however, the hope and promise of first things on which we now propose to dwell.
I FIRST THINGS ARE DONE WITH INTENSE FEELING. Illustrate from the youth beginning business life; the man entering on a new undertaking; the missionary going forth to his new sphere, etc. Men brace themselves up to deal with new things. They have no experience to tell them what amount of strength the new work will demand, so they are likely to put too much into it. A vague but arousing wonder clings all about new things, and imagination makes them bigger and better than they are. At first we fail to estimate difficulties, qualifications, hindrances; we start out like Israel, and expect to reach our Canaan quickly: so all our hearts go out into our first things. And happily life is full of them, especially early life, and they exert a most gracious influence on us, for they again and again lift us out of ourselves and above ourselves.
II FIRST THINGS HAVE A NATURAL PRE-EMINENCE. Of this the position and rights of the firstborn sons are but the illustration. First things are felt to have a representative character; they are the natural leaders of all that come after them the specimens and examples of their sort. In all the spheres of life we give prominence to beginnings. When a servant comes to a new situation, the master or mistress watch the first actions to see "how they will frame." When a convert joins a Church, the pastor give prominence to the first forms in which Church responsibilities are met. Turning their thoughts back to their hopeful "first things," the apostle reproaches his converts thus: "Ye did run well; who did hinder you?
III FIRST THINGS HAVE PROMISE FOR THE FOLLOWING THINGS. As firstfruits have for harvest. The harvest need not be worse than the specimen firstfruits, but it may be much better. A man"s first work need not be his maximum standard, but it ought to be his minimum standard. A first result may tell of power, and power always holds the promise of what culture can make it. Or, applying the point in relation to our text, one convert made in a new sphere of Christian labour holds the promise of a great ingathering; as we find at first one star in the darkening evening sky, which is the "glorious prospect of millions more.
IV FIRST THINGS KEEP PROMINENT PLACE IN OUR MEMORY. Illustrate our first school; first steps in business life; first love; first communion; first convert to Christ by our influence; first sickness; first success in life, etc. The most treasured things in our memory are these first things of life; and, as such, their moral mission is
(1) to aid us in the review of life, by fixing attention upon points;
(2) to remind us that the spirit of energy in which we take things up is the spirit in which we should carry them through; and
(3) to show us that we need the Divine help for "patient continuance in well doing," as much as we remember we needed it for our anxious beginnings. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Ye know the house of Stephanas, that it is…
1Co_16:15-18
Ye know the house of Stephanas, that it is the firstfruits of Achaia.
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The house of Stephanas
I. Its happiness--united in--
1. Faith.
2. Hope.
3. Purpose.
II. Its true nobility--precedence of--
1. Heavenly birth.
2. Experience.
3. Rank.
4. Influence.
III. Its devoted service.
1. Love to the brethren.
2. Liberality of spirit.
3. Sincere attachment to the cause of Christ. (J. Lyth, D.D.)
The natural right of priority
We all feel interested in firstborn children, first forms of enterprise, firstfruits of our labour. Natural feeling gives all first things prominence. First things--
I. Are done with intense feeling, as we see in the youth beginning business, the man entering on a new undertaking. Men brace themselves up for first things, and having no experience as to what strength is required, often put too much into it. Happily life is full of these first things, especially early life, and they exert a most gracious influence on us.
II. Have a natural pre-eminence. The position and rights of the firstborn are an illustration of this. First things are felt to have a representative character. When a servant comes into a house the employers watch the first actions to see how they will frame. When a convert joins a Church the first forms in which Christian responsibility is met are closely scrutinised. Turning his mind back to their hopeful first things the apostle says to the Galatians, Ye did run well; who did hinder you?
III. Have promise for following things--as firstfruits have for harvest. A mans first work need not be his maximum standard, but it ought to be his minimum standard. A first result may tell of power, and power always holds the promise of what culture can make it. One convert made in a new sphere of labour holds the promise of a great ingathering.
IV. Keep a prominent place in the memory, e.g., our first school, first place of business, first love, first sickness, etc. (R. Tuck, B. A.)
That they have addicted themselves to the ministry of the saints.--
Ministering to the saints
I. A very needful work. Many of Gods children are poor, and need the necessaries of life; many are afflicted, and need sympathy; many are weak, and need taking by the hand (Gal_6:10).
II. A very honourable and beautiful work.
1. Angel-like (Heb_1:14).
2. Christ-like (Mat_20:28; Mat_25:40).
III. A work that may be exercised in many ways. Thus it is suited to all.
IV. A work that merits recognition on the part of the Church. Those so engaged should be--
1. Highly esteemed. They do much to elevate the tone of the Church; much to preserve it in peace and content; much to stimulate its zeal.
2. Encouraged. The work is trying. Those who encourage others often want much encouragement themselves.
3. Aided. This is probably what the apostle meant in verse 16. As they serve you, serve them.
V. A work very beneficial to the workers. They who water others shall themselves be watered. We grow rich by bestowing. A sure way of getting to heaven is to get others there. (W. E. Hurndall, M.A.)
That ye submit yourselves unto such.--
Submission due to the elders of the Church
I. Its obligation arises out of their--
1. Age.
2. Experience.
3. Services.
II. Its extent reaches as far as they act.
1. In conformity with the apostolic faith; and
2. Help forward its interests.
III. Its fruits.
1. Order.
2. Edification.
3. Unity. (J. Lyth, D.D.)
Service and honour
I. The vocation to spiritual ministry.
1. Its first condition is sincere personal adhesion to Christianity (verse 15).
2. Christian ministers are of the most various kinds. They vary with capacity, opportunity, necessity.
3. Such services involve co-operation. Some leading, others following, etc.
4. Ministering unto the saints is an especial form of acceptable service.
II. The honour and subjection due to those engaged in spiritual ministry.
1. Regard and gratitude. Paul here sets the example.
2. Help.
3. Submission. There are many who should be ready not only to work with, but to work under. (Prof. J. R. Thomson, M.A.)
Our duty to the truly useful
We should--
I. Cherish the highest respect for them. Stephanas was one of Pauls first converts in Achaia, and his family the only one Paul baptized in Corinth, He and his were addicted to the ministries of love. Fortunatus and Achaicus had supplied to Paul what the Corinthians had neglected. The truly useful are the only truly honourable. A man is to be honoured not because of his ancestry, his office, his wealth, but because of what he is morally, and what he does generously in the way of helping the race. The philanthropist is the true prince.
II. Heartily co-operate (verse 16).
1. Co-operate with useful men.
2. In your co-operation let them take the lead. They have proved themselves worthy of your co-operation. (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 15–20. I beseech you, brethren (ye know the house…
15–20. I beseech you, brethren (ye know the house of Stephanas). Paul had baptized the household of Stephanas. See 1 Cor. 1:16. They were his first converts at Corinth.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Co_16:15.—Postscript-like personal matters begin here. Achaia.—This corrects the wrong…
CRITICAL NOTES
1Co_16:15.—Postscript-like personal matters begin here. Achaia.—This corrects the wrong reading in Rom_16:5. Stephanas’ household.—See 1Co_1:16. What a family picture! “Addicted to,” etc. Stanley (apparently alone) thinks the Stephanas of 1Co_16:17 the slave of this one, who had taken his master’s name, by a not unusual custom; Fortunatus and Achaicus being his fellow-slaves.
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1Co_16:17.—No blame to the Corinthians in “lacking on your part”; they could not, so far away and without opportunity to visit Paul, do what these had done, viz. 1Co_16:18 (Php_2:30; Php_4:10 sqq.).
1Co_16:19. Church in … house.—Cf. 1Co_1:2; 1Co_16:1; Rom_16:5. See other cases, Col_4:15; Phm_1:2. Observe “salute you much.” They had lived in Corinth (Act_18:2); but are at Ephesus by Act_19:26.
1Co_16:20. A holy kiss.—Rom_16:16; 2Co_13:12; 1Th_5:26. “The common form of affectionate Eastern salutation, transferred to the forms of the Christian society, and hence the epithet of holy. The practice continued in Christian assemblies chiefly at the celebration of the Eucharist. The Apostolical Constitutions and the Canons of Laodicea enjoin that before the Communion the clergy are to kiss the bishop, the men amongst the laity each other, and so the women. On Good Friday it was omitted, in commemoration of the kiss of Judas.… It is still continued in the Coptic Church. Every member of the congregation there kisses and is kissed by the priest. In the Western Church it was finally laid aside in the thirteenth century.” (Stanley.)
1Co_16:21.—The authenticating autograph, 1Co_16:21-24. So 2Th_3:17. What shall it be? What shall he write? What is worthy of his own hand, after all this dictating to an amanuensis? “If any man,” etc. (1Co_16:22). Note the, shorter reading and punctuation. Maran atha.—“Syriac,” so-called. “The Lord … has? or will?… come.” “Cometh,” best. Very recently M. Halévy divides it “Marana tha,” and translates “Our Lord, come!” And in this is supported by (the Syrian) Archbishop David, of Damascus (Expos., 1889, p. 240). Quite a separate word from the word “Anathema,” N.B. “His grace;” “my love.”
HOMILETIC ANALYSIS.—1Co_16:15-24
Friends and Foes.
I. Friends—
1. Even in Ephesus, and because in Ephesus, where there are “many adversaries.” A day came when Paul, like his Master before His judge, stood friendless, “when no man stood by him,” not a Christian in all Rome daring to show himself as a friend of Paul in court that day (2Ti_4:10). Yet he was not forsaken: “The Lord stood by me, and strengthened … and delivered.” That is the supreme strength and support of a Christian man. But next to that is the “refreshing of spirit” when, to a hard-worked toiler in a dangerous post in Ephesus, some Stephanas or Fortunatus or Achaicus “comes,” bringing letters and tidings and supplies. Others brought ill news and disquieting (1Co_1:11, where, however, see note). Paul’s Master is careful that His servant shall not have all disquiet; these bring “supplies.” It is good to see a loyal Corinthian face again! [See another instance of God’s loving consideration, by way of alleviation and compensation (Php_2:27), “lest I should have sorrow upon sorrow.”] What worker for Christ does not recall many such instances, where the coming of friends has been as “cold water to a thirsty soul,” or as a “draught from a brook by the wayside” (Psa_110:7); a supply and comfort which was only typical of many another up-springing well of comfort in a very desert of isolated experience or labour. The highest service that friendship can be made to render, next to that of leading a soul to seek the Highest Friendship of all.
2. A new brotherhood is springing up.—“Greetings” fly across the Ægean between Ephesus and Corinth. There are “Churches in Asia” who join hands across the water with a Church in Corinth. Aquila and Priscilla have a “Church in their house” [as afterward they had in Rome (1Co_16:5)], which greets Corinth. Paul “greets” Corinth,—Corinth and not merely the party “of Paul.” Corinthian is to greet Corinthian “with a holy kiss,” though one may be a rich man and the other a slave. A new love has been born into the world, which forgets that Aquila is a Pontian Jew and Apollos an Alexandrian Greek, and that Stephanas and his friends are Corinthians. “See how these Christians love another!” See how this Paul loves the Timothy who is “his son in the faith.” See how he loves this Stephanas and his household. They were his “firstfruits”; in them he first tasted the joy of harvest in the field of “Achaia.” Christian and Christian, minister and convert, are the closest “kin.”
3. This new brotherhood is an organised thing.—The friends, the brethren, form themselves into Churches, “in a house,” “in Asia.” Of such units of construction “The Church” is being built up; and each unit in its essential feature is a miniature of the Whole; it is “a Church” as really as is the whole. Precedence and sequence are beginning to show, as in all human social life. Some are to “submit” to others, but it is only for their worth’s sake and their work’s sake. And their precedence is in service. Beyond most they “set themselves to minister to the saints” (R.V.). [“Whosoever would be chief among you, let him be your servant” (Mat_20:27).] In the Church there should never have been office or precedence which did not mean serviceableness to the welfare of the whole; there should never have been an official whose honour was not rooted in this: “He helpeth with us, and laboureth.” There should have been no fainéants amongst the Church’s exalted names. “Working helpers” should be “acknowledged,” and if needful “submitted to.” And in the long-run recognition and deference do come naturally to worth and work.
II. Foes.—There is but one foe: “he who does not love the Lord Jesus Christ.” Not love Him? Think slowly over His Name and full style: “Jesus”—“Lord”—“Christ.” Why in His very name Jew, Gentile, Man, have their share and place. Not love Him? The embodiment of all moral Beauty, Truth, Goodness; the True, the Beautiful, the Good, after which the philosophers sought, and of whose interrelations they disputed in endless discussion—they meet in Him; the simplest Christian is no seeker merely, he has “Heureka!” in his mouth, since he got to know “the Lord Jesus Christ”! Not love Him? Who has loved us to the death; Who for our sakes became poor with a “Great Renunciation” which is, according to any human standard, by any human calculus, quite an incommensurable quantity. Not love Him? What is the matter with the heart that does not love Him? Is it blind, or deaf, or dead? Can it not see, or know, or love Him? The unloving heart perhaps admires, and says, or sings, or writes, fine words about the Teacher of Nazareth; it may gather up its skirts, with a shrinking that is a reminder from former days of a real faith, or which is only an æsthetic shrinking from “bad form,” when some daring, outspoken man calls “Jesus” plainly “accursed,” (1Co_12:3); but Paul has no softer, lesser word for the loveless heart itself. Not love Him? “Anathema” the loveless one! That seems “unjust”? “You cannot command love?” Certainly; but it can be awakened or suppressed, cultivated or killed, by the man himself. He will cultivate or let it die, as toward Christ, according to the whole moral attitude he takes up. “Mere indifference” to Christ reveals an inner world of moral alienation, and at least a possibility of the very fiercest aversion. Between the man, almost demoniac, who screams, “Jesus is Anathema! Jesus is Anathema!” and the man who perhaps would shrink from saying it outright, but who really feels no interest in, and cares nothing for, Christ, the difference is rather one of possibility, of opportunity, of occasion, of provocation. Press Christ and His claims upon the “merely indifferent” man, and you either lead to submission, trust, love, or you provoke anger at yourself, and dislike, antagonism, hatred to Him. There is no being neutral in the presence of Christ and His claim. “For judgment he is come into this world;” He is the test of character, the Revealer of hearts, making a swift, sharp discrimination between friends and foes (Joh_9:39). There is no trace of a permission to put mere sincerity in the place of correct faith, of separating a man’s religion from a correct theology on this topic. No man can help taking sides for or against Him; for better or for worse no man can remain the man he was before, after once being really, clearly, intelligently confronted with Christ. To say nothing of His personal “character”; He makes—as is often urged by Christian controversialists—such claims for Himself; He assumes, as with perfect, simple right, such a position in regard both to God and men; He makes such assertions about Himself as are tanta mount to a claim to be, and to be honoured and accepted as, Divine in the highest, the exact, sense. Presuming His sanity, He leaves no alternative: either He is a blasphemer, and justly “Anathema,” or Divine and at once and forthwith to be “honoured even as men honour the Father.” “He that is not with Me is against Me.” Not to be His friend is to be a foe, and necessarily “under the ban.” And He “cometh”!
III. Paul’s outburst of feeling.—These last verses (chap. 16) have been, as it were, gradually “subsiding” from the often highly wrought interest and feeling of the body of the letter. The thought and tone have accompanied each other, as with the settling of a bird alighting, not suddenly, but in a series of gentle curves, each of which, though rising, ends at a level a little lower than it began, till one expects a quiet gliding in the last to the level ground. But instead there is this sudden dash upward; a volcanic, eruptive outburst of feeling. “Let all be in charity,” Paul had just said (1Co_16:14). What then is this? It is the Intolerance of Love. [Often pointed out that the “Apostle of love,” John, when a young man, was “Boanerges,” who would have called down fire upon the Samaritan village that would give no hospitality to Christ (Luk_9:54); and that the Boanerges temper is not extinct in the old man of ripest love and piety (1Jn_4:3; 2Jn_1:10). In each case it is to be observed how with John, as with Paul, it is the very intensity of conviction, and of devotion to Christ, which called out the fiery denunciation.] A man cannot be a lukewarm enemy, nor a lukewarm friend, of Jesus Christ. It is the “Intolerance of the Gospel” [title of a good sermon by A. Vinet], and throws much light upon the difficult question of the imprecatory psalms. At least it cannot be said without much qualification that they are wholly of an “Old Testament spirit,” in strong antithesis to that of the New. [Look, e.g., at 2Ti_4:14, “Lord … reward him according to his deeds!” (N.B. reading); Gal_5:10, “Shall bear his burden”; 1Co_5:12, “Circumcision? I would there were an excision; a clean excision of these men from the body of Christ”; hear Stephen denounce the Sanhedrin (Act_7:51-52), or Paul Bar-jesus (Act_13:10-11); hear Christ Himself denounce the Pharisees, “Fill ye up the measure of your fathers!” (Mat_23:32); hear John, “I do not say that he shall pray for it,”—as though he had been brought into such a perfect accord with God’s own abhorrence of sin, such a perfect acceptance of the righteousness of the heaviest judgment of God upon it, that he anticipates the day when the saved and the heavenly host shall together stand in holy aloofness from the condemned Harlot-evil of the universe, and, over the very judgments of God, shall solemnly sing an exultant “Alleluia!” (Rev_19:1-5).] The New Testament cannot tolerate indifference to Christ or the Truth. No Christian man can leave it an open question whether his Master be “Jesus of Nazareth” or “Our Lord Jesus Christ.” It is no question of exactly agreeing about the doctrinal phraseology of a creed; but of a love to the personal Christ, which has sometimes co-existed with an imperfect creed about Him. [E.g. Dr. Adam Clarke denied the eternity a parte ante of His Sonship.] It is not the intellectual rightness of the man which is in issue, but the moral state of the man’s heart. The Godhead of Christ is a test question indeed, as men must apply tests; the moral attitude toward Christ, be He what He may, is the deeper thing which stirs Paul’s heart. “He may not accept, or totidem verbis repeat, my Christology; but does he love my Christ? If not, let him be Anathema.” If we are not so outspoken, or so confident in our condemnation, we should inquire whether our devotion to Christ is less intense; whether our convictions are as deep as Paul’s; whether truth is of as much certainty and importance to us. Loyalty to Christ may sometimes need to override all considerations of conventional courtesy and “charity” and liberality. (See also Separate Homily under 1Co_16:22.)
The Benediction.
The “bird” does “alight,” and very quietly! The outburst of 1Co_16:22 is quite compatible with a perfect peace and self-control within Paul’s soul. He passes as easily from it to these words of tender farewell, as he did from the Resurrection to the Collection (above). “His grace, my first and greatest wish for you at Corinth. My love, less, but not less real, with you also; and I wish it not with the mere good feeling of a benevolent heart; I wish it ‘in Christ Jesus’ ” Paul’s heart is full of Christ’s heart; to him “to live,” and so to greet his Churches, “is Christ.”
SEPARATE HOMILIES
1Co_16:22, connected with 2Co_1:20; 2Co_8:9; 2Co_9:15, may be made the occasion of a sermon on Undesigned Illustrations of “To me to live is Christ.”
I. (2Co_1:20.) Paul had not kept to the route announced in the First Epistle—to Macedonia viâ Corinth. He had gone by the direct, shorter road, viâ Troas. The factious party seized upon this change of route. Said they to the loyal ones: “See this Paul of yours! What dependence on his word? He promises and fails; says he will come and does not.” Others, with more malice: “He wrote a very bold letter, and was going to follow it up with a visit; but your valorous apostle dares not come to Corinth.” This chapter very largely his indignant protest, his defence of his character and conduct. He appeals to his conscience whether all his conduct amongst them was not “in simplicity and godly sincerity.” He calls the True God to witness that he was never amongst them a “Yes and No” man, saying and unsaying in a breath, affirming one day, the next denying what he had affirmed, wavering in his own mind between “Yea” and “Nay.” If he had changed his plan, it was for good and sufficient reasons. But this vindicating of himself was uncongenial work. To him to live was not Paul, but Christ. His character as a man is to him only a matter of importance as it affected his character as a preacher of Christ’s Gospel. Every word in his preaching was “Yea.” He was no man to preach doubts or hints of doubt, or to give to his readers opinions crudely formed or loosely held. And then his thought by instinct rises to and rests in his Lord, the same yesterday, to-day, and for ever; Himself the great Promise and the great Ratification of all promises besides. This grand outburst in the midst of all this personal vindication, is a digression, a parenthesis; but he cannot help putting it in. Self-vindication is irksome. Christ exaltation is ever welcome. A word of it relieves him before he resumes the personal talk. To him “to live is Christ.”
II. (2Co_8:9.) Paul puts the Corinthians on their mettle, and tries to shame them into diligence. He has been telling all the Churches, up and down: “Achaia was ready a year ago.” With their zeal he has been calling out the zeal and generosity of many. He begs that they will not shame his boasting when the Macedonian (and other) delegates come with him to Corinth. Macedonia is a model to them, giving even “beyond their power.” Surely Corinth will not be behindhand. And with appeals to such motives many would have stopped. Not so this man; to him “to live is Christ,” and to him the motive to plead is, “Ye know the grace,” etc. In the next verse he is back again to the Fund. But the parenthetic insertion is significant as to this man’s habit of heart. He gladly escapes away from the Fund and laggard Church benevolence into a world of everlasting, world-concerning truth, and to his best-loved theme—his Lord who became a beggar to make him eternally rich.
III. (2Co_9:15.) With startling abruptness he breaks out: “Thanks be unto God,” etc. The chapter has been full of small details about the Fund, and his plans, and the movements of Titus. What has this outburst to do with the collection? Nothing. Everything. He sits dictating his letter. In the pauses, whilst the writer is doing his part, Paul’s mind goes off upon a well-known path. Every thought of this benevolence of saints to saints is pregnant to him with suggestion of a greater benevolence. He cannot think of these gifts of Church to Church without his thoughts flying off to the ever-welcome topic, God’s Gift to sinners. There is bounty! There is the root and the rule of all kindness between Christian and Christian! And as the amanuensis is finishing the last words dictated, his friend and teacher breaks out, “Thanks be to God for,” etc. For twenty years he had been studying Christ from all sides: the love that did not spare even Him; the grace of the Son which resigned such native dignity and glory; the misery, here and hereafter, of an unredeemed world; the eternally growing blessing flowing from the work of Christ. The twenty years of pondering express their result in one word; they are condensed into this “irrelevant,” parenthetic cry: “Unspeakable! Unspeakable! God’s unspeakable Gift! Thank God for Christ!”
IV. (Here 1Co_16:22.) He is in Ephesus, getting his letter off. He takes pen in hand to add the authenticating autograph sentence. Usually it is a benediction. In this letter all sorts of topics have been discussed: the resurrection and the collection, the Lord’s Supper and the women’s hair,—grand themes of eternal importance, and mere regulations no longer concerning men except in the underlying principles of which they are particular, passing embodiments. And now the letter is finished. What shall he add “with his own hand”? What he does add is: “If any man … Anathema!” There is apparently nothing to suggest it. But Christ never needs “suggesting” to Paul. To him “to live is Christ.” Within him is a heart of burning love for Christ. The fire breaks out here with eruptive force, but it is always burning. He loves Christ. Who would not? Not love Christ! Not love the Christ he loves! “Accursed be the man who does not love my Christ!” It is the intolerance of devoted love. This spontaneous, irrelevant, fierce exclamation is consummate proof that this man, Paul, has only one love, one thought, one object in life. To him to live is Christ, CHRIST, CHRIST!—H. J. F. From article in “Homiletical Magazine,” Jan. 1883 (condensed).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 15, 16. He here commends unto them all the…
15, 16. He here commends unto them all the household of Stephenas, whom he had baptized with his own hands in the beginning of his work at Corinth, and so they became the first fruit of Achaia.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain Now I beseech you, brethren (ye know the house…
Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia [i. e., my first converts in Greece-- 1Co_1:16 ], and that they have set themselves to minister unto the saints) ,
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul begins to close his letter and sends greetings from other churches, as well as from Prisca, Aquila, and Paul himself.
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household of Stephanas
Stephanas was one of the first believers in the church at Corinth. (See: How to Translate Names)
Achaia
This is the name of a province in Greece. (See: How to Translate Names)
translationWords
household
servant
believe
submit
works
labor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.