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The Collection for the Saints


Now concerning the collection for the saints: you should follow the directions I gave to the churches of Galatia. 2On the first day of every week, each of you is to put aside and save whatever extra you earn, so that collections need not be taken when I come. 3And when I arrive, I will send any whom you approve with letters to take your gift to Jerusalem. 4If it seems advisable that I should go also, they will accompany me.

Plans for Travel

5 I will visit you after passing through Macedonia—for I intend to pass through Macedonia— 6and perhaps I will stay with you or even spend the winter, so that you may send me on my way, wherever I go. 7I do not want to see you now just in passing, for I hope to spend some time with you, if the Lord permits. 8But I will stay in Ephesus until Pentecost, 9for a wide door for effective work has opened to me, and there are many adversaries.

10 If Timothy comes, see that he has nothing to fear among you, for he is doing the work of the Lord just as I am; 11therefore let no one despise him. Send him on his way in peace, so that he may come to me; for I am expecting him with the brothers.

12 Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but he was not at all willing to come now. He will come when he has the opportunity.

Final Messages and Greetings

13 Keep alert, stand firm in your faith, be courageous, be strong. 14Let all that you do be done in love.

15 Now, brothers and sisters, you know that members of the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints; 16I urge you to put yourselves at the service of such people, and of everyone who works and toils with them. 17I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence; 18for they refreshed my spirit as well as yours. So give recognition to such persons.

19 The churches of Asia send greetings. Aquila and Prisca, together with the church in their house, greet you warmly in the Lord. 20All the brothers and sisters send greetings. Greet one another with a holy kiss.


21 I, Paul, write this greeting with my own hand. 22Let anyone be accursed who has no love for the Lord. Our Lord, come! 23The grace of the Lord Jesus be with you. 24My love be with all of you in Christ Jesus.

22. If any man love not the Lord Jesus The close of the Epistle consists of three parts. He entreats the grace of Christ in behalf of the Corinthians: he makes a declaration of his love towards them, and, with the severest threatening, he inveighs against those that falsely took upon themselves the Lord’s name, while not loving him from the heart. For he is not speaking of strangers, who avowedly hated the Christian name, but of pretenders and hypocrites, who troubled the Churches for the sake of their own belly, or from empty boasting. 176176     “Ne cherehans que le proufit de lents ventres, et leur propre gloire;” “Seeking only the profit of their bellies, and their own glory.” On such persons he denounces an anathema, and he also pronounces a curse upon them. It is not certain, however, whether he desires their destruction in the presence of God, or whether he wishes to render them odious — nay, even execrable, in the view of believers. Thus in Galatians 1:8, when pronouncing one who corrupts the Gospel to be accursed, 177177     Calvin, when commenting on Galatians 1:8, remarks that the original term there employed, anathema, denotes cursing, and answers to the Hebrew word חרם; and he explains the expression — “let him be accursed,” as meaning, “Let him be held by you as accursed.” he does not mean that he was rejected or condemned by God, but he declares that he is to be abhorred by us. I expound it in a simple way as follows: “Let them perish and be cut off, as being the pests of the Church.” And truly, there is nothing that is more pernicious, than that class of persons, who prostitute a profession of piety to their own depraved affections. Now he points out the origin of this evil, when he says, that they do not love Christ, for a sincere and earnest love to Christ will not suffer us to give occasion of offense to brethren. 178178     “Car si nous aimons Christ purement, et a bon escient, ce nous sera vne bride qui nons retiendra de donner scandale a nos fieres;For if we love Christ sincerely and in good earnest, this will be a bridle to restrain us from giving offense to our brethren.”

What he immediately addsMaranatha, is somewhat more difficult. Almost all of the ancients are agreed, that they are Syriac terms. 179179     Que ce sont mots empruntez de la langue Syrienne;” — “That they are words borrowed from the Syriac language.” Jerome, however, explains it: The Lord cometh; while others render it, At the coming of the Lord, or, Until the Lord comes. Every one, however, I think, must see how silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac tongue, when meaning to say — The Lord has come. Those who translate it, at the coming of the Lord, do so on mere conjecture; and besides, there is not much plausibility in that interpretation. How much more likely it is, that this was a customary form of expression among the Hebrews, when they wished to excommunicate any one. For the Apostles never speak in foreign tongues, except when they repeat anything in the person of another, as for example, Eli, Eli, lammah sabathani, (Matthew 27:46,) Talitha cumi, (Mark 5:41,) and Ephphata, (Mark 7:34,) or when they make use of a word that has come into common use, as AmenHosanna. Let us see, then, whether Maranatha suits with excommunication. Now Bullinger, 180180     Beza, in his poems, has recorded the following tribute to the memory of this distinguished man —
   “Henrici Bullingeri, Ecclesiastae Tigurini, spectatisa, doctrine, pictaris, et eximii candoris viri, memoriae;” — (To the memory of HENRY Bullinger, ecclesiastick of Tigurum, a man most distinguished for learning and piety, and extraordinary candour.)

   “Doctrina si interire, si Pietas mori,
Occidere si Candor potest:
Doctrina, Pietas, Candor, hoc tumulo iacent,
Henrice, tecum condita.
Mori sed absit ilia posse dixerim;
Quae viuere jubent mortnos,
Immo interire forsan ilia si queant
Subireque tumuli specum,
Tu tu, illa doctis, tu piis, tu candidis,
Et non mori certissimis,
Edaci ab ipsa morte chartis asseras,
Ipso approbante Numine.
Foedus beatum! mortuum ilia to excitant,
Et tu mori ilia non sinis:
At hunc, amici, cur fleamus mortuum,
Qui viuat aliis et sibi

   “If Learning could expire, if Piety could die,
If Candour could sink down,
Learning, Piety, Candour, are laid in this mound,
O Henry, buried along with thee!
But forbid that I should say that those things could die,
Which command the dead to live.
Nay, if they could possibly expire,
And be entombed,
Thou, by thy writings learned, pious, candid,
And perfectly secured against death,
Wouldst shield them from devouring death,
The Deity himself approving.
Blessed agreement! They raise thee up from death,
And thou dost not suffer them to die!
But, my friends, why should we weep for him, as dead,
Who lives to others and himself?”

   Beza’s “Poemata Varia,” Ed.
on the authority of Theodore Bibliander, has affirmed, that, in the Chaldee dialect, Maharamata has the same meaning as the Hebrew term חרם, cherem, (accursed,) 181181     Thus in 1 Kings 20:42, we have the expression, איש-חרמי, (ish cheremi,) the man of my curse, or the man whom I anathematize. See also Isaiah 34:5; Zechariah 14:11. — Ed. and I was myself at one time assured of the same thing by Wolfgang Capito, 182182     Calvin, when commenting on Philippians 3:5, having occasion to speak of the etymology of the term Pharisees, says that he considered it to be derived — not as was commonly supposed, from a word signifying to separate — -but from a term denoting interpretation, this having been the view given of it by Capitosanctae memoriae viro,” — “a man of sacred memory.” It is stated by Beza in his life of Calvin, that when at Basle, Calvin lived on intimate terms with those two distinguished men, Simon Grynaeus and Wolfgang Capito, and devoted himself to the study of Hebrew. — Calvin’s Tracts, volume 1. — Ed. a man of blessed memory It is nothing unusual, however, for the Apostles to write such terms differently from the way in which they are pronounced in the language from which they are derived; as may be seen even from the instances brought forward above. Paul, then, after pronouncing an anathema on those who do not love Christ, 183183    Ayant excommunie, et declare execrables ceux-la qui n’aiment point Iesus Christ;” — “Having excommunicated, and pronounced execrable those who do not love Jesus Christ.” deeply affected with the seriousness of the matter, as if he reckoned that he had not said enough, added a term that was in common use among the Jews, and which they made use of in pronouncing a sentence of anathema — just as if, speaking in Latin, I should say, “I excommunicate thee,” but if I add — “and pronounce thee an anathema,” this would be an expression of more intense feeling. 184184     “Μαρὰν ἀθὰ (Maran atha) is a Syro-Chaldee expression, signifying ‘the Lord is to come,’ i.e., will come, to take vengeance on the disobedient and vicious. Hence with the words Anathema Maranatha the Jews began their papers of excommunication.”Bloomfield.


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