1 Corinthians Chapter 16
A Collection and a Conclusion
A. The Collection for the Jerusalem Church
1. (1 Corinthians 16:1-2) Receiving the collection
“Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.”
Paul begins this section with the phrase “Now concerning”, which he has used repeatedly in this letter (see 1 Corinthians 7:1, 8:1, 12:1). Each instance signals that he is responding to a specific question raised by the Corinthians. Here, the concern regards an offering being gathered for the believers in Jerusalem.
The “collection for the saints” refers to a coordinated effort across the churches to assist the impoverished believers in Jerusalem. Scripture records this work in multiple passages: “And in these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul” (Acts 11:27-30). Later Paul recalled his ministry: “Now after many years I came to bring alms and offerings to my nation” (Acts 24:17). Similarly, he testified: “For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem” (Romans 15:26). Paul developed this theme further: “For I do not mean that others should be eased and you burdened; but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality. As it is written, ‘He who gathered much had nothing left over, and he who gathered little had no lack’” (2 Corinthians 8:13-15). He also declared: “As it is written: ‘He has dispersed abroad, He has given to the poor; His righteousness endures forever.’ Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God. For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God” (2 Corinthians 9:9-12).
Paul had already emphasized this responsibility to the Galatians. He recorded: “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. They desired only that we should remember the poor, the very thing which I also was eager to do” (Galatians 2:9-10). As Matthew Poole observed, relieving the poor is not optional but a moral duty, a sacrifice pleasing to God, as Paul reminded the Philippians: “Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God” (Philippians 4:18).
The Jerusalem church was particularly vulnerable. Acts 6:1-6 shows that they supported many widows, and Acts 11:27-30 records the devastating famine under Claudius. These hardships explain their ongoing need. From the earliest days, Christians have been marked by their care for the poor. Even modern institutions bear the legacy of this ethos. For example, the Red Cross, though now secular, originally drew its name and inspiration from Christian compassion and sacrifice.
Some argue that helping the poor should supersede supporting ministers of the gospel, but Paul provided balance. In 1 Timothy 5, he instructed the church to honor widows who are truly widows and also declared: “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Timothy 5:17). Thus, both responsibilities exist: helping the poor and supporting the preaching of the Word. The church must never neglect one at the expense of the other.
From this passage we can extract several principles of benevolence:
Benevolence must be handled wisely to prevent conflict. Acts 6:1-7 records how disputes over the distribution of food led to the appointment of deacons, Spirit-filled men tasked with managing such ministry.
The church has an obligation to care for the truly needy. As James wrote: “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27).
The church must discern who is truly needy. Paul wrote: “Honor widows who are really widows” (1 Timothy 5:3).
If one can work, he is not to rely on charity. Paul commanded: “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thessalonians 3:10-12). He also warned: “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8). And again: “That you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:11).
If one has family support, the church should not replace it. Paul added: “Honor widows who are really widows. But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God” (1 Timothy 5:3-4).
Those supported by the church should give something back. Paul said of the widow: “Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day” (1 Timothy 5:5). Later he added qualifications: “Well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work” (1 Timothy 5:10).
The church must evaluate moral character. Paul warned against supporting those living in sin: “Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man; well reported for good works… But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith. And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not” (1 Timothy 5:9-13).
The church’s support should focus on necessities, not luxuries. Paul concluded: “And having food and clothing, with these we shall be content” (1 Timothy 6:8).
Thus, the Corinthians were called to participate in this collection with order and foresight. Each believer was to set aside a portion “on the first day of the week”, showing that giving was to be systematic, regular, and proportionate “as he may prosper”, not left to emotional appeals at the last moment. Paul desired no chaotic scramble for money when he arrived. Giving was not to be coerced but prepared in advance as an act of worship.
d. Collection for the saints: The ancient Greek word for “collection” is logia. This word signifies an “extra collection,” one that was not compulsory but entirely voluntary. Paul is careful to frame this not as a tax or an imposed levy, but as an act of worship that arises from the heart of believers. The Corinthians were free to give as the Spirit of God directed them, demonstrating the principle that Christian giving flows from grace, not compulsion. As Paul would later say, “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2 Corinthians 9:7).
It is also possible that logia refers to a collection that was above and beyond their regular giving. In this sense, Paul was asking them not only to support the ongoing needs of the local church but also to give an additional, designated offering for the poor in Jerusalem. This reflects the biblical distinction between tithes, which are regular and expected, and offerings, which are freewill and often designated for special causes.
e. As I have given orders… so you must do also: Paul was not making a suggestion but issuing an apostolic directive. He had already given these same instructions to the Galatian churches, and now the Corinthians were expected to do likewise. The Corinthians could not spiritualize their way out of this responsibility by saying, “money is unspiritual; we will just pray for them.” Genuine spirituality expresses itself in tangible obedience and generosity. John makes this point emphatically: “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth” (1 John 3:17-18).
This commandment, coupled with the idea of logia, shows that while the church was commanded to take up the offering, each individual believer was not pressured into giving the same way or the same amount. Giving was to be Spirit-led, not enforced by law. Each believer was to give as the Lord directed, demonstrating the balance between apostolic order and individual liberty.
f. On the first day of the week: Paul wanted the giving to be systematic and orderly, not impulsive or disorganized. The “first day of the week” is Sunday, the day of the Lord’s resurrection. Early Christians gathered for worship and the breaking of bread on this day. Luke records: “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight” (Acts 20:7). John also spoke of being “in the Spirit on the Lord’s Day” (Revelation 1:10).
This practice shows that from the earliest days, the Christian church honored Sunday as its primary day of worship, not in rejection of the Sabbath, but in recognition of the resurrection of Christ. Paul reminded the Colossians: “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ” (Colossians 2:16-17). The resurrection transformed the calendar of the people of God.
Matthew Poole rightly observed, “It is plain from hence, that the gospel churches were wont to assemble upon that day; nor do we read in Scripture of any assembly of Christians for religious worship on any other day.” Sunday worship was the natural outflow of celebrating the risen Lord.
g. Let each one of you: Giving was not to be limited to the wealthy or the prominent. Paul expected every believer to participate. Each one could give, because each one had received grace. Giving is not measured merely by the amount, but by the heart. Jesus said: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). If God is a giver, then His children should be givers as well.
h. Lay something aside, storing up: Paul emphasizes preparation. The Corinthians were to decide their gift beforehand, setting it aside intentionally. This way, they sought the Lord privately, without being swayed by emotional appeals or manipulative tactics. The act of preparing the gift at home made their offering a deliberate act of worship rather than a spur-of-the-moment decision.
i. As he may prosper: Christian giving is to be proportionate. Those who had been blessed with much were to give more, while those with little gave as they were able. The principle is clear: generosity should match God’s provision. Paul later clarified this balance: “For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have” (2 Corinthians 8:12). Proverbs 11:24 illustrates the paradox of generosity: “There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty.” No farmer calls scattering seed wasteful; he knows the harvest will be multiplied. So it is with generosity in the kingdom of God.
j. That there be no collections when I come: Paul did not want to arrive and then pressure the Corinthians into giving. He sought voluntary, Spirit-led, prepared generosity, not fundraising gimmicks or manipulative appeals. True Christian giving is from the heart, not coerced by the presence of an apostle.
2. (1 Corinthians 16:3-4) Sending the gift to Jerusalem
“And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me.”
Paul demonstrates transparency and integrity in handling finances. The Corinthians themselves were to select representatives to carry the gift to Jerusalem. In doing so, Paul ensured accountability and avoided any suspicion of misusing funds. He was determined to be above reproach, echoing his later words: “Providing honorable things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21).
Paul calls this gift a charis, meaning “grace.” Giving was not simply money, it was a grace, a spiritual act rooted in the recognition of God’s grace to us. Poole commented that Paul called it grace “because it flowed from their free love towards their poor brethren, or because their sense of the free love and grace of God to them was that which moved them to that charitable act.”
At other times Paul described giving as koinonia, meaning fellowship or sharing, as seen in “imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints” (2 Corinthians 8:4). He also called it diakonia, a ministry or practical service, as in “Now concerning the ministering to the saints, it is superfluous for me to write to you” (2 Corinthians 9:1). Again, he said: “For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God” (2 Corinthians 9:12-13). And in Romans 15:26, he used the same terminology of fellowship: “For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem.”
Thus, Paul presents giving as grace (charis), fellowship (koinonia), and ministry (diakonia). These words elevate the act of financial contribution to the level of worship and service. It is not merely money exchanged but the tangible outworking of love, unity, and gospel partnership.
B. Concluding Words
1. (1 Corinthians 16:5-9) Paul’s plan to visit the Corinthian Christians
“Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits. But I will tarry in Ephesus until Pentecost. For a great and effective door has opened to me, and there are many adversaries.”
Paul begins to close his letter by outlining his travel plans. He hoped to pass through Macedonia and eventually visit Corinth, perhaps even remaining with them through the winter so that they could support him in his future journeys. The phrase “if the Lord permits” demonstrates Paul’s complete submission to the sovereign will of God. Although he desired to spend meaningful time with the Corinthians, he acknowledged that his plans were contingent upon God’s direction. This reflects the biblical principle found in James 4:13-15: “Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, ‘If the Lord wills, we shall live and do this or that.’”
Commentator G. Campbell Morgan noted wisely, “I know the fascination of having a programme, and having everything in order, and knowing where we are going; but let us leave room, at any rate, for the interference of God.” Paul exemplifies this principle—planning responsibly while yielding completely to the Lord’s overruling providence.
Paul explains why he is delaying his visit. He writes, “But I will tarry in Ephesus until Pentecost. For a great and effective door has opened to me, and there are many adversaries.” At Ephesus, the Lord had granted a remarkable season of fruitfulness. Acts 19 records this: miracles were performed, multitudes turned from idols, and the gospel spread so powerfully that even the local economy tied to pagan worship was shaken. Yet, this same outpouring of opportunity was accompanied by fierce opposition, including riots stirred up by those profiting from idol-making. Paul understood a vital spiritual principle: opposition and opportunity often go hand in hand. Where the Lord is doing His greatest work, Satan will marshal his fiercest resistance. Nevertheless, Paul was not deterred. He discerned that the presence of adversaries was not a sign to retreat but a confirmation that the Lord had opened the door for effective ministry.
2. (1 Corinthians 16:10-11) Timothy’s coming to Corinth
“Now if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.”
Paul then shifts to instructions about Timothy, his trusted co-laborer. Timothy was a young minister who often struggled with timidity, and Paul was concerned that the difficult Corinthians might fail to treat him with the respect he deserved. Paul urges them, “see that he may be with you without fear.” In other words, the Corinthians must not intimidate or belittle him but rather receive him as a true servant of Christ.
Paul grounds this exhortation in Timothy’s identity and calling: “for he does the work of the Lord, as I also do.” Though Timothy was younger and perhaps less forceful in personality, his work carried the same authority because it was the Lord’s work. The Corinthians were to recognize that despising Timothy would be tantamount to despising the authority of Christ’s mission itself. This resonates with Jesus’ words: “He who receives you receives Me, and he who receives Me receives Him who sent Me” (Matthew 10:40).
Paul then adds, “let no one despise him.” This phrase echoes the counsel he later gave directly to Timothy: “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:12). Timothy bore responsibility to live in such a way that he did not give grounds for disdain, but Paul also charged the church to refrain from belittling him. The responsibility was mutual—Timothy must walk worthy of respect, and the church must willingly give it.
Finally, Paul instructs the Corinthians to “send him on his journey in peace.” This phrase means more than simply saying farewell; it includes supplying him with whatever practical needs he may have for his journey. Paul often employed this language (cf. Titus 3:13), and it carried the sense of aiding a fellow worker in the gospel with provision, encouragement, and blessing. Timothy was eventually to return to Paul, who said, “for I am waiting for him with the brethren.” This underscores Paul’s reliance on faithful co-workers, reminding us that even the greatest apostles did not labor alone but depended on a team of Spirit-filled servants.
3. (1 Corinthians 16:12) Apollos will come to Corinth at a later time
“Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.”
Here Paul briefly mentions Apollos, a gifted teacher beloved by many in Corinth. Paul had strongly urged him to visit Corinth with the brethren, but Apollos was not willing to come at that moment. This detail reveals much about leadership dynamics in the early church. Paul, though an apostle, did not act as a dictator over his fellow laborers. He respected Apollos’ freedom to follow the Lord’s leading, rather than compelling him to act against his conscience or timing. This indicates a collegial, Spirit-led model of ministry rather than a rigid hierarchy.
This is particularly important in Corinth, since some believers had exalted Apollos in a partisan spirit (1 Corinthians 1:12; 3:22). Paul makes it clear that he and Apollos did not compete for authority. Instead, they served together under Christ, the true Head of the church. The work of the gospel was not about personalities or positions of power, but about humble cooperation under the Lord’s direction.
4. (1 Corinthians 16:13-14) Instructions to stand fast and to love
“Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love.”
Paul concludes with a compact exhortation that sounds like a soldier’s charge before battle. Each phrase communicates the posture Christians must adopt in a hostile world.
a. “Watch, stand fast in the faith, be brave, be strong.” These four imperatives carry a military tone, calling believers to vigilance, steadfastness, courage, and strength. They overlap in meaning yet reinforce one another, producing a picture of the Christian life as one of disciplined readiness.
Jesus Himself repeatedly commanded His disciples to watch. He said: “Watch therefore, for you do not know what hour your Lord is coming” (Matthew 24:42). Again, in Gethsemane: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41). Mark echoes this: “And what I say to you, I say to all: Watch!” (Mark 13:37). Christian vigilance is always necessary, both for Christ’s return and against spiritual compromise.
Paul also exhorted believers to stand firm in various areas. He wrote: “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage” (Galatians 5:1). Again: “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27). Later, he told them: “Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved” (Philippians 4:1). To the Thessalonians he added: “Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle” (2 Thessalonians 2:15).
The command “be brave” translates the Greek word andrizomai, used only here in the New Testament. It literally means “act like a man.” The King James Version renders it: “Quit you like men.” This is not a cultural stereotype, but a call to spiritual maturity and courage, the opposite of spiritual childishness or timidity.
Finally, Christians are commanded to be strong. Paul gave this same imperative elsewhere: “Finally, my brethren, be strong in the Lord and in the power of His might” (Ephesians 6:10). And again: “You therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). Strength here does not mean confidence in self, but reliance upon God’s power.
Adam Clarke, in his commentary, rightly captured the martial tone of this verse: “The terms in this verse are all military: *Watch ye, watch, and be continually on your guard, lest you be surprised by your enemies… Stand fast in the faith – Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together… Quit yourselves like men – When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer… Be strong – If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position… summon up all your courage, sustain each other; fear not, for fear will enervate you.”
b. “Let all that you do be done with love.” Paul immediately balances the military language with the supremacy of love. Strength without love can become harshness; courage without love can become arrogance. For the Corinthians especially, who had struggled with division and pride, love was the essential ingredient. Paul had already devoted an entire chapter (1 Corinthians 13) to remind them that spiritual gifts and outward displays are meaningless without love. Now, as he closes, he repeats the same truth: love must govern every action, even acts of courage, strength, and vigilance.
Thus, Paul’s final charge combines the firmness of a soldier with the tenderness of Christ’s love. Believers must be watchful and steadfast, but always in a spirit that reflects the love of God shed abroad in their hearts.
5. (1 Corinthians 16:15-18) Concerning Stephanas, Fortunatus, and Achaicus
“I urge you, brethren — you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints — that you also submit to such, and to everyone who works and labors with us. I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men.”
Paul commends three men, Stephanas, Fortunatus, and Achaicus, who had been instrumental in ministering both to him personally and to the wider church. He identifies the household of Stephanas as “the firstfruits of Achaia”, meaning they were among the earliest converts in that region. Paul even baptized the household of Stephanas himself, as he noted earlier: “Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other” (1 Corinthians 1:16). Their devotion was evident because they had “devoted themselves to the ministry of the saints”—the verb carries the idea of arranging one’s life around serving others, making it a priority rather than an occasional act.
Paul exhorts the Corinthians to “submit to such, and to everyone who works and labors with us.” In other words, honor those who faithfully serve Christ and His people. Leadership in the church is not rooted in charisma, wealth, or worldly status, but in sacrificial service. Paul here underscores the principle taught by Jesus: “But he who is greatest among you shall be your servant” (Matthew 23:11).
Stephanas seems to have been the head of the household, while Fortunatus and Achaicus were likely household slaves or freedmen. Their names were common among servants in that era, and tradition suggests they accompanied Stephanas on his journey to Paul. Remarkably, these men, regardless of social rank, are held in high honor by the apostle because of their service to Christ. Adam Clarke records a tradition that Fortunatus survived Paul and later bore Clement of Rome’s epistle to the Corinthian church, showing his continued faithfulness to the work of God.
Paul was especially “glad about the coming of Stephanas, Fortunatus, and Achaicus” because they supplied what was lacking from the Corinthians. This does not mean that the Corinthians had failed altogether, but that these men filled in the gap by personally encouraging and providing for Paul. They ministered to Paul’s spirit in a way the church as a whole had not. Their presence was a tangible expression of fellowship and support. Paul concludes by saying, “Therefore acknowledge such men.” In other words, esteem, respect, and honor those who refresh the saints and labor for the church. They are living examples of genuine Christian devotion.
6. (1 Corinthians 16:19-20) Greetings from afar
“The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. All the brethren greet you. Greet one another with a holy kiss.”
Paul broadens the sense of fellowship by extending greetings from the churches of Asia (the Roman province in modern-day western Turkey, not the continent). He specifically mentions Aquila and Priscilla, a godly couple who had previously labored with Paul in Corinth. Luke records their early partnership: “After these things Paul departed from Athens and went to Corinth. And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla… So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers” (Acts 18:1-3). Later, they also played a key role in discipling Apollos: “Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus… So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately” (Acts 18:24, 26).
At this time they were in Ephesus with Paul, and their home served as a gathering place for believers: “with the church that is in their house.” In the first centuries of Christianity, churches had no dedicated buildings. Believers gathered in homes for worship, prayer, teaching, and fellowship. Paul mentions this practice in other places: “to the beloved Apphia, Archippus our fellow soldier, and to the church in your house” (Philemon 2). Likewise: “Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house” (Colossians 4:15).
Adam Clarke comments: “That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses.” Leon Morris adds that the entertaining room of a moderately wealthy household could hold about thirty people, which means in a single city there would have been multiple house churches functioning together as one larger body of believers.
Paul concludes this section with the exhortation: “Greet one another with a holy kiss.” In Jewish and early Christian culture, this was a customary greeting, similar to a handshake or embrace in our day, but sanctified as an expression of love and fellowship in Christ. John Trapp warns that it was not to be insincere (“not hollow, as Joab and Judas”), nor carnal (“as that harlot, Proverbs 7:13”), but holy—a reflection of genuine love within the body of Christ.
7. (1 Corinthians 16:21-24) Paul’s personal, final words
“The salutation with my own hand — Paul’s. If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come! The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.”
Paul closes the letter with a personal touch, writing the final words in his own hand. Normally, he dictated his letters through a secretary (amanuensis), but at the conclusion he would often add a greeting to authenticate the letter. He reminds the Galatians of this habit: “See with what large letters I have written to you with my own hand!” (Galatians 6:11). Many believe Paul’s poor eyesight led to this distinctive handwriting, which served as both a personal signature and a mark of genuineness.
a. With my own hand. These handwritten words carried weight, not only because they proved Paul’s authorship but also because they revealed his personal affection. Though Paul had corrected and rebuked the Corinthians in strong terms throughout the letter, he closes by showing pastoral warmth. His correction was never detached, but always motivated by love.
b. If anyone does not love the Lord Jesus Christ, let him be accursed. Paul’s strongest words of judgment are reserved for those who profess Christ outwardly but lack genuine love for Him. The verb “love” (phileō in some contexts, agapaō in others) refers to a true, heartfelt devotion to Christ that manifests itself in action. As Matthew Poole explains, “Love is an affection of the heart, but discernible by overt acts.” This love cannot be separated from obedience. Jesus said plainly: “If you love Me, keep My commandments” (John 14:15).
Paul uses the word anathema—a solemn declaration of being under a curse. In Romans 9:3, Paul expressed his own willingness to be “anathema” if it could somehow bring salvation to Israel: “For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh.” Among the Jews, anathema represented the severest stage of discipline. The first stage excluded someone from the synagogue for thirty days. The second extended that exclusion indefinitely with further warnings. The third and final stage was the anathema, which meant permanent separation from the synagogue, cutting the offender off completely from the covenant community. Paul draws upon this term to emphasize the eternal seriousness of rejecting Christ.
c. Love the Lord Jesus Christ. If the absence of love for Christ brings a curse, then the presence of such love brings eternal blessing. But how can believers deepen this love? Samuel Rutherford, in his devotional reflections, offered a rich answer: “Strive to make prayer, and reading, and holy conference, your delight; and when delight cometh in, you shall, little by little, find the sweetness of Christ, till at length your soul be over head and ears in Christ’s sweetness. Then shall you be taken up to the top of the mountain with the Lord, to know the delights of spiritual love, and the glory and excellency of a seen, revealed, felt, and embraced Christ; and then you shall not be able to loose yourself off from Christ, and to bind your soul to old lovers.” Rutherford reminds us that love for Christ grows not through cold obligation but through communion with Him, until His beauty and glory so captivate the soul that all worldly affections lose their grip.
d. O Lord, come! Immediately after speaking of judgment upon those who do not love Christ, Paul expresses his longing for Christ’s return. The Aramaic phrase Marana tha means “Our Lord, come!” or “Come, O Lord!” This phrase was one of the earliest confessions of the church, showing that the hope of Christ’s return was central to early Christian worship and vocabulary. The New Testament repeatedly testifies to this longing. John concludes Revelation in the same spirit: “He who testifies to these things says, ‘Surely I am coming quickly.’ Amen. Even so, come, Lord Jesus!” (Revelation 22:20).
e. The grace of our Lord Jesus Christ be with you. My love be with you all. Paul balances sternness with tenderness. He ends not on the note of curse, but of grace and love. Grace is the unmerited favor of God, the very foundation of the Christian life. Love is the fruit of grace in action. By closing with these two blessings, Paul assures the Corinthians that despite his rebukes, his heart remains full of love for them in Christ Jesus. His final word, before “Amen,” is Jesus—a fitting conclusion, since the entire letter has revolved around Christ: His cross, His wisdom, His body, His resurrection, and His lordship over His people.
f. Paul’s final words reveal his heart. Even after addressing immorality, divisions, abuses, and doctrinal errors, Paul closes with love. This demonstrates what made him a great apostle: his unwavering love for Jesus Christ and His church. Correction without love produces harshness, but love without correction produces weakness. Paul embodies the balance of both, showing that true greatness in the kingdom of God is measured by love expressed through humble service.
