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1 CORINTHIANS CHAPTER 16
OBSERVATIONS
I) [(1 COR 16:1-4) COLLECTION FOR THE SAINTS IN JERUSALEM]
A) [(1 Cor 16:1-4) Expositor's Bible Introductory Commentary On 1 Cor 16:1-4]:
(1 Cor 16:1 NASB) "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also.
(1 Cor 16:2 NASB) On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.
(1 Cor 16:3 NASB) When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem;
(1 Cor 16:4 NASB) and if it is fitting for me to go also, they will go with me."
"1-4 This section begins with the same formula, "Now about . . ." (peri de), that was used in 7:1 and 12:1. The Corinthians had evidently asked about the collection to be taken up for God's people at Jerusalem (v. 3). Paul must have spoken to them earlier about it, as he also did later (cf. 2Cor 8-9). This offering for these poor in Jerusalem was much on his mind during his third missionary journey (cf. Rom 15:26). That he mentions the Galatian churches here, though not in 2 Corinthians 8-9 or Romans 15:26, implies that this collection was to be a widespread and extensive effort with the Corinthian Christians contributing along with those from other lands. Why some of the Christians in Jerusalem were poor (Rom 15:26) at this time (c. A.D. 55, 56) he does not say. It may have been in part because of the famine referred to in Acts 11:29 (c. A.D. 49). Some have thought that the poverty resulted from the Jerusalem Christians' being overgenerous in giving away their property and goods (cf. Acts 2:44, 45; 4:34, 35)."
B) [(1 Cor 16:1-4) Bible Knowledge Commentary On 1 Cor 16:1-4]:
(1 Cor 16:1 NASB) "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also.
(1 Cor 16:2 NASB) On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.
(1 Cor 16:3 NASB) When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem;
(1 Cor 16:4 NASB) and if it is fitting for me to go also, they will go with me."
"Counsel concerning the collection for the poor (16:1-4)
The flow of the previous chapter, from a prolonged discourse on
doctrinal matters to a concluding exhortation on practical diligence,
moved smoothly to a discussion of a practical expression of that
faith—care for the needs of others and in particular, the needy in
Jerusalem."
C) Ongoing Commentary On 1 Cor 16:1-12]:
(1 Cor 16:1 NASB) "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also."
[After the engaging topic of chapter 15 which carefully taught on the subject of the after life and the resurrection body for all those who trusted alone in Christ alone for eternal life, chapter 16 deals with a number of day to day issues for the church at Corinth such as making a collection for the saints at Jerusalem who were evidently undergoing hardship. Paul mentioned that he had already directed the churches at Galatia to take such a collection and then directs the believers at Corinth to do likewise]
1) [(1 Cor 16:1) Bible Knowledge Commentary On 1 Cor 16:1]:
(1 Cor 16:1 NASB) "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also."
"16:1. At this appropriate juncture, Paul took up the Corinthian inquiry
(cf. 7:1) concerning a proposed collection for God's people (cf. 1:2)
in Jerusalem (15:3). The Corinthians had apparently heard about the
collection through members of the Galatian churches, the oldest of all
the Pauline-planted churches (Acts 13:14-14:23) in Derbe, Lystra,
Iconium, and Pisidian Antioch. Paul's instruction to them was repeated
to the Corinthians."
(1 Cor 16:2 NASB) "On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come."
[So Paul directs the believers to take such a collection on the first day of every week each one of them to put aside and save out of ones prosperity, i.e., extra funds, so that Paul would not have to make a collection when he comes - thus saving time. So that the funds would be already collected when Paul comes to Corinth. Notice that this was not a mandatory giving such as tithing but a voluntary one out of ones extra funds]
2) [(1 Cor 16:1-2) Expositor's Bible Commentary On 1 Cor 16:1-2]:
(1 Cor 16:1 NASB) "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also.
(1 Cor 16:2 NASB) On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come."
"Verse 2 teaches that the collection was to be set aside by each individual (and family) on the first day of the week ("the first day from the Sabbath"—i.e., Sunday), but we are not told specifically that it was to be collected at church. Some have interpreted the words par heau (literally "by himself") to mean "at home." But then why mention doing it on Sunday, when they could just as well do it regularly at home at other times? The meaning must rather be that the Christians were to bring their offerings to church on Sunday, since that was the day they assembled for worship (Acts 20:7; cf. Rev 1:10). It is significant that the early church father, Justin Martyr (second century A.D.) testified that contributions to the church were received on that day (Apology I, 67.6). Giving is to be proportionate; all were to participate, whether rich or poor; and the money was to be regularly set aside ("every week"). The offering was to be planned for and saved up ahead of time instead of being hurriedly and ineffectively collected when Paul visited them."
3) [(1 Cor 16:2) Bible Knowledge Commentary On 1 Cor 16:2]:
(1 Cor 16:2 NASB) On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come."
"16:2. Paul never used the word "tithe" when he discussed giving, even
though he gave more attention to giving than any other New Testament
writer. Giving should be a systematic, weekly practice on Sunday when
the church meets together. Giving was also to be proportionate—in
keeping with one's income (cf. Acts 11:29). The income of some would
permit them to give a greater proportion, while others, due to their
few resources and other constraints on them, would be limited to lesser
contributions. What was important was that giving be a unified ministry
with each one participating, regardless of his income. Then when it
came time to deliver the contributions to the saints in Jerusalem, no
last-minute collections would need to be made, and the gift could be
sent off gladly, not grudgingly (2 Cor. 9:5)—as would be true if it
were wrung out by emotional appeals or personal pressure.
(1 Cor 16:3 NASB) "When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; "
[Paul then writes, "When I arrive" in Corinth, "whomever you may approve, I will send them with [introductory] letters to carry your gift to Jerusalem"
4) [(1 Cor 16:3) Expositor's Bible Commentary On 1 Cor 16:3]:
(1 Cor 16:3 NASB) "When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem;
"It was to be properly handled by messengers approved by the Corinthians themselves (v. 3)—i.e., those who, bearing letters of recommendation to the church at Jerusalem, carried the gift. Paul makes provision for approved messengers to avoid any suspicion of wrongdoing in connection with the funds (cf. 2Cor 8:16-21)."
(1 Cor 16:4 NASB) and if it is fitting for me to go also, they will go with me.
[And Paul adds, "and if it is fitting for me to go also, they [those whomever you may approve] will go with me," [as well]. So Paul may well go to Jerusalem along with those whom the Corinthian believers approve to carry their gift in order to present their offering to those in need in Jesusalem]
5) [(1 Cor 15:3-4) Bible Knowledge Commentary On 1 Cor 15:3-4]:
(1 Cor 16:3 NASB) "When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem;
(1 Cor 16:4 NASB) and if it is fitting for me to go also, they will go with me."
"16:3-4. Paul's practice in money matters was scrupulously aboveboard. Not only did he avoid solicitation for himself (cf. 9:12, 15), but also when he acted to meet the needs of others he avoided direct involvement in handling the gift. He preferred instead that individuals from the various contributing congregations elect representatives to bear their gift (cf. 2 Cor. 8:19-21) whom he might then accompany to the presentation."
6) [(1 Cor 16:4) Expositor's Bible Commentary On 1 Cor 16:4]:
(1 Cor 16:4 NASB) and if it is fitting for me to go also, they will go with me."
"In v. 4 Paul does not explain why he is going to Jerusalem, but he probably is thinking that the pressure of missionary business to be conducted there (cf. Acts 21:17-19) might compel him to do so. Or, he may be thinking that it would be best for him to be in Jerusalem when the gift is delivered. At any rate, he says that if he should go, the approved messengers would go along with him."
II) [(1 COR 16:5-12) CONCERNING FUTURE VISITS
A) [(1 Cor 16:5-12) On Going Commentary On 1 Cor 16:5-12]:
(1 Cor 16:5 NASB) But I will come to you after I go through Macedonia, for I am going through Macedonia;
[Paul then promises to come to Corinth thereafter once he goes through Macedonia]
1) [(1 Cor 16:5-18) Expositor's Bible Commentary On 1 Cor 5-18]:
These requests revolve around Paul's travel plans (as he expects to leave Ephesus) and around his friends—Timothy, Apollos and others who have helped the apostle, and the Corinthians."
2) [(1 Cor 16:5) Bible Knowledge Commentary On 1 Cor 16:5]:
(1 Cor 16:5 NASB) But I will come to you after I go through Macedonia, for I am going through Macedonia;
"E. Counsel concerning future visits (16:5-12)
The mention of his planned arrival in connection with the collection
sparked another brief digression on the subject of future visits.
16:5. It was Paul's plan to leave Ephesus, his place of ministry at
that time (v. 8), and journey through Macedonia, the region north of
Corinth where the churches of Philippi, Thessalonica, and presumably
Berea (cf. Acts 20:4, a delegate from Berea accompanied Paul)
flourished. They too were planning to make a contribution to the needy
in Jerusalem (cf. 2 Cor. 8:1-4)."
(1 Cor 16:6 NASB) "and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go."
[Paul indicates to the Corinthian believers, "and perhaps I will stay with you, or even spend the winter, so that the Corinthian believers may send him [Paul] on his way wherever [he] may go after a considerably long stay]
(1 Cor 16:7 NASB)
For I do not wish to see you now just in passing; for I hope to remain
with you for some time, if the Lord permits.
[Paul writes, "For I do not wish to see you now just in passing in the sense of so little time passing through to go to somewhere else. Instead, Paul hopes to remain with them for some time, but he qualifies it: "as the Lord permits."]
3) [(1 Cor 16:6-7) Bible Knowledge Commentary On 1 Cor 16:6-7]:
(1 Cor 16:6 NASB) "and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go.
(1 Cor 16:7 NASB)
For I do not wish to see you now just in passing; for I hope to remain
with you for some time, if the Lord permits."
"16:6-7. On that journey (cf. Acts 19:21) Paul hoped to be able to spend
some time with the Corinthians, possibly as long as the winter since
travel by sea in that season was ill-advised (cf. Acts 27:9-44). This,
in fact, he eventually did (see the Introduction) but not on the
schedule here set forth. This change of plans became a source of
trouble for him with the Corinthians later (cf. 2 Cor. 1:15-2:1). What
Paul meant by the words you can help me on my journey is clarified
later (1 Cor. 16:11). He desired that his departure be marked by
"peace," which would be in keeping with the Lord's will (cf. James
4:15)."
(1 Cor 16:8 NASB) But I will remain in Ephesus until Pentecost;
(1 Cor 16:9 NASB) for a wide door for effective service has opened to me, and there are many adversaries.
[Whereupon
Paul writes, "But I will remain in Ephesus until Pentecost for a wide
door for effective service has opened to me, and there are many
adversaries." So Paul has evidently discovered considerable opportunity
to be of effective service to those in Ephesus, evidently believers,
which suggests preaching and teaching, etc. On the other hand he also
wrote that there are many adversaries to him, most likely Judaizers who
pursued Paul where ever he went or pagans who fought Paul every step of
the way because his message conflicted with their interests.]
4) [(1 Cor 16:5-9) Expositor's Bible Commentary On 1 Cor 16:5-9]:
(1 Cor 16:5 NASB) "But I will come to you after I go through Macedonia, for I am going through Macedonia;
(1 Cor 16:6 NASB) and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go.
(1 Cor 16:7 NASB) For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits.
(1 Cor 16:8 NASB) But I will remain in Ephesus until Pentecost;
"5-9 The projected journey through Macedonia fits the record of Paul's travel in Acts 19:21 and 20:1, 2, which shows how in following that route he ended by spending three months in Greece—a period evidently involving his stay at Corinth. This intention of spending the winter with them (v. 6) apparently relates to the "three months" mentioned in Acts 20:3. "To help him on his journey" must mean endorsing Paul's intended trip and encouraging him perhaps with fresh supplies and equipment. Paul did not seem to want to burden them by asking directly for money (cf. 1Cor 9:7-12).
His work, Paul feels, is not yet finished at Ephesus (vv. 8, 9), because there is a great door (cf. "door" in Acts 14:27; 2Cor 2:12; Col 4:3) of opportunity open there for him. The perfect tense aneogen, sets forth a completed state: "A great door for effective work stands open"—the Lord had opened it and the Lord in his providence was keeping it open. We are not told just who the opponents at Ephesus were, but according to Acts 19:23-27 they must have included the pagan craftsmen engaged in making miniature silver shrines of Artemis. The reference to Pentecost (the Jewish festival held on the fiftieth day after Passover) means that Paul expected to stay at Ephesus till well on into spring, then go during the summer to Macedonia (including Philippi), and finally spend the winter in Corinth. The following spring, by Pentecost time, the apostle was at Jerusalem. Compare Acts 20:6, which says they sailed from Philippi after the Feast of Unleavened Bread. This would mean that they left at least a week after Passover, which began the celebration of the week of the Feast of Unleavened Bread. Thus, Paul would have had time to reach Jerusalem by Pentecost (Acts 20:16), which occurred fifty days after Passover."
5) [(1 Cor 16:8-9) Bible Knowledge Commentary On 1 Cor 16:8-9]:
(1 Cor 16:8 NASB) But I will remain in Ephesus until Pentecost;
"16:8-9. For the time being, Paul intended to stay on at Ephesus in
ministry, where the opportunities and the opposition were both great.
One or the other of these situations may have arisen while he was
writing this letter (cf. 4:19). It says something about Paul's
perception of his ministry that the presence of opposition was a sign
to him of the viability of his labor and reason for pressing on, not
running away (cf. Acts 19:30-31). Those who opposed him in Corinth (1
Cor. 4:18-21) probably took note of this."
(1 Cor 16:10 NASB) Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am.
[Paul goes on with his instructions, this time about Timothy who evidently may be following Paul in going to Corinth - evidently to continue the work that Paul was doing there. Paul instructs the believers at Corinth to be kind and respectful and not give Timothy any cause to be afraid - which at his young age and sensitivies, he might have cause to be in fear especially given those who oppose Paul and Timothy in their work where ever they go. Paul reminds the believers at Corinth that Timothy as well as Paul is doing the Lord's work.
(1 Cor 16:11 NASB) So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.
[So
Paul instructs others to let no one despise Timothy; and to see to it
that
after his visit he is sent on his way in peace - in light of the
difficulty that Paul had experienced with the believers at Corinth as indicated in this letter.
This in order that
Timothy may come to Paul in good condition. For Paul expects him to
continue to come with a number of the brothers in Christ when they
arrive at Corinth, ready
to be of service to the Lord - evidently with a good mental framework ready to serve the Lord]
6) [(1 Cor 16:10-11) Expositor's Bible Commentary On 1 Cor 16:10-11]:
(1 Cor 16:10 NASB) "Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am.
(1 Cor 16:11 NASB) So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren."
"10, 11 The reference to Timothy's coming is to be connected with Acts 19:22, where Paul sent Timothy (and Erastus) into Macedonia. Therefore, at the time Paul wrote this, Timothy was traveling and was expected to arrive in Corinth (1Cor 4:17). Because Paul remembered that the Corinthians had acted so harshly toward himself (4:1, 8-13), he was afraid they would treat the timid Timothy (1Tim 4:12) coldly (v. 10).
Paul's young helper, Timothy, had been with him for several years (Acts 16:1-3) and (as the Corinthians must have known) was doing effective work. When Timothy's work for the Lord was finished at Corinth, Paul expected the Corinthians to send him back with all his needs supplied and with their blessing—"Send him on his way in peace," he wrote (v. 11). The brothers coming back with Timothy may have included Erastus (Acts 19:22), who was a Corinthian believer (Rom 16:23)."
7) [(1 Cor 16:10-11) Bible Knowledge Commentary On 1 Cor 16:10-11]:
(1 Cor 16:10 NASB) "Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am.
(1 Cor 16:11 NASB) So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren."
"16:10-11. In the meantime Paul intended to send his beloved assistant
Timothy to Corinth. The younger man sometimes traveled in Paul's place
(cf. Phil. 2:19-24). That Timothy might have cause to fear while
ministering in Corinth confirms, as this letter indicates, that working
with the Corinthian church was no picnic. However, it probably says
more about the character of Timothy, a man devoted to Christ (Phil.
2:19-21) but lacking Paul's robust boldness (cf. 1 Tim. 4:12; 2 Tim.
1:7-8; 2:1).
The identity of the brothers accompanying Timothy is not clear. It
appears that Timothy went out from Ephesus with Erastus (Acts 19:22).
They may have been joined by some of the men who later composed Paul's
traveling party for delivering the collection (Acts 20:4)."
(1 Cor 16:12 NASB) "But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity."
[Next
Paul wrote, "But concerning Apollos our brother, I encouraged him
greatly to come to you with the brethren." Paul mentions Apollos in this
manner because the believers at Corinth were
evidently desirous of Apollos visting them. Paul called him "our
brother." He wrote that he encouraged him greatly to come to Corinth
with
fellow brothers in Christ. But Paul noted that Apollos did not desire
to
come at the moment but promised that he would come when the opportunity
arises. He was evidently occupied with ministering where he was.
8) [(1 Cor 16:12) Expositor's Bible Commentary On 1 Cor 16:12]:
"12 But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity."
"12 The way Paul brings up the matter of Apollos—"now about" (peri de, cf. 7:1; 12:1; 16:1)—suggests that the Corinthians had asked about him and had perhaps suggested that he visit them. The text implies that Apollos was working independently of Paul, for Paul could only strongly urge him to go. Apollos was apparently with Paul when the Corinthians made their inquiry, but because of the past tense of the verb ("he was quite unwilling to go"), we gather that when Paul actually wrote 1 Corinthians Apollos probably was no longer with him."
9) [(1 Cor 16:12) Bible Knowledge Commentary On 1 Cor 16:12]:
"12 But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity."
"16:12. The last of the Corinthian questions (cf. 7:10) concerned
Apollos. They apparently inquired about the possibility of a return
visit from him. Paul said he had strongly urged Apollos to do this but
that the gifted Alexandrian had decided to stay on in Ephesus with
Paul, and not join Timothy and Erastus in their trip (Acts 19:22).
Earlier in the letter, Paul had described himself and Apollos as fellow
workers under God (1 Cor. 3:9). This verse bears eloquent tribute to
the fact that Paul conducted himself not as a master but as a partner
with others who labored in ministry."
(1 Cor 16:13 NASB) Be on the alert, stand firm in the faith, act like men, be strong.
[Paul continues to instruct fellow brethren, "Be on the alert, stand firm in the faith, act like men, be strong]
(1 Cor 16:14 NASB) Let all that you do be done in love."
["Let all that you do be done in love - agape / self-sacrificial love]
[Paul
begins closing his letter with statements / commands to be on the
alert, to stand firm in the faith, act like men, be strong, let all
that you do be done in love / agape / self-sacrificial love]
10) [(1 Cor 16:13-14) Expositor's Bible Commentary On 1 Cor 16:13-14]:
(1 Cor 16:13 NASB) "Be on the alert, stand firm in the faith, act like men, be strong.
(1 Cor 16:14 NASB) Let all that you do be done in love."
13, 14 Now Paul includes several apt exhortations, as he generally does at the end of his letters (Rom 16:17-19; 1 Thess 5:12-22, et al.). His reference to "the faith" reminds one of the discussion of the faith in 15:14, 17. Andrizesthe (v. 13) is a dramatic verb, stressing masculinity. NIV renders it, "Be men of courage," or it might be translated, "Be men and women of courage."
11) [(1 Cor 16:13-14) Bible Knowledge Commentary On 1 Cor 16:13-14]:
"16:13-14. Paul began the conclusion with a pointed exhortation along a
fivefold line. The command, Be on your guard (grēgoreite) might be
rendered "be diligent" in carrying out the will of God (cf. 15:58,
"give yourselves fully to the work of the Lord"). In view of the
Corinthians' susceptibility to false teachers (cf. 2 Cor. 11:3) the
exhortation to stand firm in the faith was a timely reminder (cf. 1
Cor. 15:1,58). So too were the closing exhortations (similar to the Gr.
text of several Pss., e.g., 27:14; 31:24) to be men of courage and be
strong, that is, marked by maturity (cf. 1 Cor. 14:20) and not infants
easily swept aside (cf. Eph. 4:14). That sort of diligence and
commitment is required if everything is to be done in love (cf. 1 Cor.
12:31b-14:1)."
(1 Cor 16:15 NASB) Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),
(1 Cor 16:16 NASB) that you also be in subjection to such men and to everyone who helps in the work and labors.
(1 Cor 16:17 NASB) I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part.
(1 Cor 16:18 NASB) For they have refreshed my spirit and yours. Therefore acknowledge such men."
[Paul now focuses upon the household, i.e., the entire family of Stephanas, who he states was the first fruits, i.e., the first conversions to Christianity of the region of Achaia; and Paul indicated that the Stephanas' family had a great reputation of having devoted themselves for the ministry to the saints. Paul mentions the Stephanas family as an example of men to whom believers should be in subjection because of their devotion to the welfare of believers - as well as for believers to be in subjection to everyone who helps in the work and labors on behalf of the welfare of believers. Paul rejoices over the coming of Stephanas and Fortunatus and Achaicus because he writes that they have supplied what was lacking on the part of the Corinthian believers. Paul commends them because they have refreshed his spirit and the spirits of the Corinthian believers as well. So Paul interjects that such men as these should indeed be acknowledged]
12) [(1 Cor 16:15-18) Expositor's Bible Commentary On 1 Cor 16:15-18]:
(1 Cor 16:15 NASB) "Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),
(1 Cor 16:16 NASB) that you also be in subjection to such men and to everyone who helps in the work and labors.
(1 Cor 16:17 NASB) I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part.
(1 Cor 16:18 NASB) For they have refreshed my spirit and yours. Therefore acknowledge such men."
"15-18 The reference to "the household of Stephanas" was evidently prompted by the Corinthians lack of respect for them; by personal experience the apostle knew full well that the Corinthians were capable of disrespect. There is no conflict with Acts 17:34 in the statement in v. 15 that those "in the household of Stephanas" were the first converts in Achaia, for in Acts 17:34 only individuals like Dionysius, Damaris, and "a number of others" at Athens are mentioned; here, however, a whole household (including the family and slaves; cf. Latin familia) is in view. He urges the Corinthians to submit to the household of Stephanas and others like them because they were totally committed to serving God's people. That the service performed (diakonia, from which we get our word "deacon") was not an official one is evidenced by the plural subject of the verb: "they have devoted themselves to the service" (v. 15). It was the entire family that did this.
Fortunatus and Achaicus—mentioned here for the first time (v. 17)—were, along with Stephanas, probably the ones who brought the letter referred to in 1 Corinthians 7:1 to the apostle. That this delegation had "supplied what was lacking" may be taken to mean that their coming had encouraged Paul by showing him that the Corinthians were at least willing to ask his advice. So they "refreshed his spirit" and the spirit of the Corinthians also (v. 18) in that they were willing to go to Paul. Or perhaps Paul means that the Corinthians will be refreshed when the three men get back home and tell of their visit to him."
13) [(1 Cor 16:15-18) Bible Knowledge Commentary On 1 Cor 16:15-18]:
(1 Cor 16:15 NASB) "Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),
(1 Cor 16:16 NASB) that you also be in subjection to such men and to everyone who helps in the work and labors.
(1 Cor 16:17 NASB) I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part.
(1 Cor 16:18 NASB) For they have refreshed my spirit and yours. Therefore acknowledge such men."
"16:15-16. Achaia was the Roman province extending over central and
southern Greece of which Corinth was the capital. Those in the
household of Stephanas were among the first converts in the region (cf.
Acts 17:34, for some in Athens believed), and they were among those who
assumed responsibility for the general welfare of the church. Sometimes
Paul appointed elders (Acts 14:23) but in this instance members of
Stephanas' household voluntarily took on the responsibility (cf. 1 Tim.
3:1). Paul recognized their position as ordained by God and urged
others to submit to them. As an aside, it may be said that this text
argues strongly against the view that infants were in view when a
household was referred to. It is difficult to see how infants could be
of service to the saints. One primary qualification for church
leadership was a willingness to serve (cf. Matt. 23:11; Luke 22:26). To
those who labored with this spirit, submission on the part of others in
the church was due.
16:17-18. By their very presence, three men from the Corinthian
church—Stephanas, Fortunatus, and Achaicus—were able to refresh and
encourage Paul despite the fact that they probably also brought
confirmation of the bad news earlier reported by Chloe's people (1:11).
These men were the probable bearers of the letter to which Paul had
responded (7:1 et al.)."
(1 Cor 16:19 NASB) "The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house.
[So
Paul closes out this all important letter dealing with many important
doctrines of the faith especially for believers of all ages to study and
follow, with greetings from the churches of Asia - the word rendered "Asia" referring to the Roman
province of Asia located in what is now western Turkey. Aquila and
Prisca - Greek for Priscilla - sent greetings to the believers in
Corinth which church they helped found, (Acts 18:1-4). Note that Aquila and Priscilla had a church group which met in their house]
(1 Cor 16:20 NASB) All the brethren greet you. Greet one another with a holy kiss.
[Paul continues with "All the brethren greet you" most likely in the sense of those who worked with Paul for the sake of the church in Corinth whom Paul indicates greet the church in Corinth. Whereupon Paul tells them to "Greet one another with a holy kiss," evidently a kiss of affection as a sign of their unity in the body of Christ]
(1 Cor 16:21 NASB) The greeting is in my own hand - Paul.
[Then Paul writes that this part of the letter was written with his own hand - in the sense of in his own hand writing.]
(1 Cor 16:22 NASB) If anyone does not love the Lord, he is to be accursed. Maranatha.
[Then
Paul abruptly writes, "If anyone does not love the Lord, he is to be
accursed;" in the sense of a
passionate warning aimed at false teachers (cf. 12:3) who were
evidently present in the congregation (cf. 2 Cor. 11:3-4), who preached
a false gospel that condemns including themselves and does not save
unto eternal life at all. Paul invoked God's wrath on these false
teachers (cf. Gal. 1:8-9)]
Then Paul wrote, "Maranatha" expressing
the future hope - Aramaic word that came to be used in the
early church that can best be translated "Our Lord,
Come," in the sense of Christ's imminent return for the saints of the
church to take them home to heaven to be with Him - imminent in
the sense of this is the next event since His departure from earth to
heaven in about 28 AD, called the rapture 
]
(1 Cor 16:23 NASB) The grace of the Lord Jesus be with you.
(1 Cor 16:24 NASB) My love be with you all in Christ Jesus. Amen."
[Paul closes this all important letter with "The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen." To the congregation of Christians in Corinth, Paul invoked what they sorely needed, the continued grace of the Lord Jesus (cf. 1:4). He assured them of what they hardly deserved, his fervent though unrequited (cf. 2 Cor. 6:11-13; 12:15) love (agapē - self-sacrificial godly love) He embraced the disunited / disruptive lot of them (cf. 1 Cor. 1:10) as their spiritual father in Christ Jesus (4:15).
14) [Compare 1 Cor 4:15]:
(1 Cor 4:15 NASB) "For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel."
15) [(1 Cor 16:19-24) Expositor's Bible Commentary On 1 Cor 16:19-24]:
(1 Cor 16:19 NASB) "The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house.
(1 Cor 16:20 NASB) All the brethren greet you. Greet one another with a holy kiss.
(1 Cor 16:21 NASB) The greeting is in my own hand - Paul.
(1 Cor 16:22 NASB) If anyone does not love the Lord, he is to be accursed. Maranatha.
(1 Cor 16:23 NASB) The grace of the Lord Jesus be with you.
(1 Cor 16:24 NASB) My love be with you all in Christ Jesus. Amen."
Characteristically Paul concludes with a series of final greetings.
19, 20 First, he wants the Corinthians to know that the churches of Asia are interested in them and send greetings. The term "Asia" is used by Paul for the Roman province of Asia located in what is now western Turkey. By "churches" Paul may be implying the existence of more than one church group in Ephesus and the existence of other churches in the area, such as at Colossae, Laodicea, and Hierapolis (Col 4:13-16; also Rev 2, 3). The Word of the Lord had spread all over the province (Acts 19:10). It was natural for Aquila and Priscilla (Greek: "Prisca") to send greetings, since they had been of such help in founding the Corinthian church (Acts 18:2). They had left Corinth with Paul (Acts 18:18) and evidently were with him at Ephesus. While they were there, a church met in their house) which was also true at Rome (v. 19; cf. Rom 16:3-5). To greet one "in the Lord" was to greet him as a professed believer. The holy kiss, mentioned also in Romans 16:16; 2 Corinthians 13:12; and 1 Thessalonians 5:26, was apparently a public practice among early believers to show their Christian affection and unity in the faith. The kiss of respect and friendship was customary in the ancient East. When the Corinthians receive this letter and read it in church, Paul encourages them to give one another this kiss of affection as a pledge of their spirit of unity and forgiveness. Such a greeting may have been practiced in the synagogue by first-century A.D. Jews—a practice in which men would have kissed men and women would have kissed women. (Cf. Archibald Robertson and Alfred Plummer, "The First Epistle of St. Paul to the Corinthians" in ICC [New York: Charles Scribner's Sons, 1916], p. 399.) If this custom was taken over by the early Christian church (which would be expected, since the church was at first composed basically of Christian Jews), it is unlikely that in the worship services the church would have practiced kissing between the sexes. Later, Tertullian seems to indicate that such kissing could be mixed (Ad Uxor II.4), but, in contrast, the Apostolic Constitutions (11.57.12) and the Clementine Liturgy, in instructions for Christian worship (cf. also Justine Martyr's Apology I.65) give the injunction that laymen should kiss laymen and the women should kiss women. (See H.L. Goudge, "The First Epistle to the Corinthians," in the Westminster Commentaries, 4th ed. [London: Methuen, 1915], p. 171.)
21-24 Paul is now ready to take the pen to append a greeting and sign the letter, as was his practice (Col 4:18; Philem 19). This was a mark of the letter's authenticity (2 Thess 3:17). Up to this point he had dictated the letter to an amanuensis (secretary).
Then, in view of the problems existing at Corinth, Paul felt the need of adding a strong warning: "a curse be on him" (v. 22). A curse (Gr. anathema; cf. 12:3; Rom 9:3; Gal 1:8) meant that the person involved was to be delivered over or "devoted to the divine displeasure"; he was under the wrath and curse of God (cf. John 3:36).
Paul's use of this curse is not at variance with Jesus' words in Matthew 5:34, because there Jesus qualifies what he means, by saying in effect: "Do not take oaths on the basis of any of God's created things—the heavens, the earth, or Jerusalem." But here Paul is bringing God himself to witness and is saying he who does not love and obey God is under God's wrath. Having spoken so strongly, Paul then turns to the future hope and cries out, "Maranatha"—Aramaic words that came to be used in the early church (Grosheide) and that can best be translated "Our Lord, Come." This is better than translating it as Chrysostom does: "The Lord has come" (cf. Craig, in loc.).
Paul ends with his usual shorter benediction (Gal 6:18; Eph 6:24; Philippians 4:23, et al.; cf. 2Cor 13:14 for its enlarged trinitarian form). In concluding with an expression of his own love for all the believers (v. 24), Paul wants the whole Corinthian church to know that, in spite of the stern way in which he has had to rebuke them, he really loves them.
16) [(1 Cor 16:19-24) Bible Knowledge Commentary On 1 Cor 16:19-24]:
(1 Cor 16:19 NASB) "The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house.
(1 Cor 16:20 NASB) All the brethren greet you. Greet one another with a holy kiss.
(1 Cor 16:21 NASB) The greeting is in my own hand - Paul.
(1 Cor 16:22 NASB) If anyone does not love the Lord, he is to be accursed. Maranatha.
(1 Cor 16:23 NASB) The grace of the Lord Jesus be with you.
(1 Cor 16:24 NASB) My love be with you all in Christ Jesus. Amen."
"B. Salutation, imprecation, and benediction (16:19-24)"
16:19. The churches... of Asia, perhaps those indicated in Revelation
2-3, joined with Paul in sending greetings to their sister church in
Corinth (cf. 1 Cor. 1:2). Aquila and Priscilla were tentmakers whom
Paul met in Corinth and with whom he lived. They had followed Paul to
Ephesus and remained there in ministry, making their house available as
a meeting place (cf. Rom. 16:3-5). They would, of course, know and be
known by many in the Corinthian church.
16:20. All the brothers may refer to those from the Corinthian church
in Ephesus at the time of writing (1:11; 16:17), or to believers in
Ephesus who met in a house(s) other than that of Aquila and Priscilla,
or simply to the collective community of Christians in the province of
Asia.
The holy kiss (cf. 2 Cor. 13:12; Rom. 16:16; 1 Thes. 5:25; 1 Peter
5:14) was primarily a symbolic expression of the love, forgiveness, and
unity which should exist among Christians. As such, it became
associated with the celebration of the Lord's Supper as a prelude to
its observance (cf. Justin Apology 1. 65. 2). It was a mark of the
familial bond which united believers. There is no indication that it
was restricted to one's own sex in the New Testament era (cf. Luke
7:37, 45). The suggestion to separate the sexes for the exchange of the
kiss arose in the late second century due to concern about criticism
from non-Christians and the danger of erotic abuse (cf. Athenagorus
Supplication 32; Clement of Alexandria Pedagogue 3. 81. 2-4). By the
third century it seems that the sexes were separated (Apostolic
Constitutions 2. 57. 17), and by the fourth century the clergy and
laity were also kept apart (Apostolic Constitutions 8. 11. 9). Such,
however, was apparently not the case in the New Testament church where
love for one another was openly expressed.
16:21. At this point Paul stopped dictating the letter (cf. Rom. 16:22; Gal. 6:11) and wrote the final words himself.
16:22. Paul's personal note began with a passionate warning probably
aimed at false teachers (cf. 12:3) whom he believed to be already
present in the congregation (cf. 2 Cor. 11:3-4). The verb love (philei)
is related to the noun philēmati for "kiss" (1 Cor. 16:20). It
expresses adoration and devotion, qualities absent in false brethren.
Paul invoked God's wrath on these false teachers (cf. Gal. 1:8-9) and
in the same breath appealed to Christ to return (cf. Matt. 7:21-23;
Rev. 22:20). Come, O Lord! renders the Greek words marana tha
("Maranatha"), which transliterate the Aramaic "Lord, come."
16:23-24. To the congregation of Christians in Corinth, Paul invoked
what they sorely needed, the continued grace of the Lord Jesus (cf.
1:4). He assured them of what they hardly deserved, his fervent though
unrequited (cf. 2 Cor. 6:11-13; 12:15) love (agapē) He embraced the
disunited lot of them (cf. 1 Cor. 1:10) as their spiritual father in
Christ Jesus (4:15)."
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