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10 Now if Timotheus "come, | forth in peace, that he may come see that he may be with you unto me: for I look for him with without fear: for he worketh the brethren. the work of the Lord, as I also do.

11 Let no man therefore despise him but conduct him

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a Acts 19.22. b Phil.2.19-22. c 1 Tim.4.12. d 3Jno.6.

presence of God in awakening the conscience. And it is far more favourable as a season to do good than a dead calm, and when there is universal stagnation and unconcern.

10. Now if Timotheus come. Paul had sent Timothy to them (see Note, ch. iv. 17, 18), but as he had many churches to visit, it was not absolutely certain that he would go to Corinth. May be with you without fear. Let him be received kindly and affectionately. Timothy was then a young man. Acts xvi. 1-3. 1 Tim. iv. 12. There might be some danger that he might feel himself embarrassed among the rich, the gay, and the great. Paul, therefore, asks them to encourage him, to receive him kindly, and not to embarrass him. Perhaps, also, there may be some reference to the false teachers whom Timothy might be called on to oppose. They were powerful, and they might endeavour to intimidate and alarm him. Paul, therefore, asks the church to sustain him in his efforts to defend the truth. For he worketh the work of the Lord. He is engaged in the service of the Lord; and he is worthy of your confidence, and worthy to be sustained by you.

11. Let no man, therefore, despise him. Let no one despise him on account of his youth and inexperience. It is probable that some of the more wealthy and proud, some who valued themselves on their wisdom and experience, would be disposed to look upon him with contempt. On another occasion, he directed Timothy so to live as that no one should have occasion to despise him on account of his youth (1 Tim. iv. 12); and he here urges on

12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at

e c.1.12.

the Corinthians, that they should not despise him because he was a young man, and comparatively inexperienced, A minister of the gospel, though young, should receive the respect that is due to his office; and if he conducts himself in accordance with his high calling, his youth should be no barrier to the confidence and affection of even aged and experienced Christians. It should be rather a reason why they should treat him with affection, and encourage him in his work. But conduct him forth in peace. That is, when he leaves you. Attend him on his way, and help him forward on his journey to me. See Note on ver. 6. For I look for him with the brethren. Erastus accompanied Timothy in this journey (Acts xix. 22), and probably there were others with him. Titus also had been sent to Corinth (2 Cor. xii. 17, 18), and it is not improbable that Paul had desired Titus to bring with him to Ephesus some of the Corinthian brethren, as he might need their assistance there.Grotius.

12. As touching our brother Apollos. Tindal renders this, "To speak of brother Apollo.” In regard to Apollos, see Note, ch. i. 12. His will was not at all to come at this time. It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted, and there might be employment which he had where he then was which rendered his presence

all to come at this time; but he will come when he shall have convenient time.

the faith, quit you like men, be strong. d

14 Let all your things be

13 Watch "ye, stand' fast in done with charity.
. c c.14.20. d Eph.6.10.

a 1Pet.5.8.

b 2Thess.2.15.

there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled.-Bloomfield. It is probable that the Corinthians had requested, by the messengers who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavoured to prevail on Apollos to go, but had not succeeded. He will come when he shall have convenient time. The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably (ch. i. 12) endeavoured to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affection for them, and had a tender solicitude for their peace and prosperity. Had this not been said, they might, perhaps, have inferred that he was offended, and had no desire to come among them.

13. Watch ye. The exhortation in this and the following verse is given evidently in view of the peculiar dangers and temptations which surrounded them. The word here used (Igogsite) means, to keep awake, to be vigilant, &c.; and this may, perhaps, be a military metaphor derived from the duty of those who are stationed as sentinels to guard a camp, or to observe the motions of an enemy. The term is frequently used in the New Testament, and the duty frequently enjoined. Matt. xxiv. 41, 42; xxv. 13. Mark xiii. 35. Luke xxi. 36. Acts xx. 31. 1 Thess. v. 6. 2 Tim. iv. 5. The sense here is, that they were to watch, or be vigilant,

e 1Pet.4.8.

against all the evils of which he had admonished them,-the evils of dissension, of erroneous doctrines, of disorder, of false teachers, &c. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemies of the truth and of holiness should steal silently upon them, and surprise them. They were to watch with the same vigilance that is required of a sentinel who guards a camp, lest an enemy should come suddenly upon them, and surprise the camp when the army was locked in sleep. Stand fast in the faith. Be firm in holding and defending the truths of the gospel. Do not yield to any foe, but maintain the truth, and adhere to your confidence in God and to the doctrines of the gospel with unwavering constancy. See Note, ch. xv. 1. Be firm in maintaining what you believe to be true, and in holding on to your personal confidence in God, notwithstanding all the arts, insinuations, and teachings of seducers and the friends of false doctrine.

Quit you like men (avsgíçerde, from avg, a man). The word occurs nowhere else in the New Testament. In the LXX. it occurs in Josh. i. 6, 7. 9. 18. 1 Chron. xxviii. 20. 2 Chron. xxxii. vii. Neh. ii. 1; and in eighteen other places. See Trommius' Concordance. It occurs also in the classic authors. See Xen. Oec. v. 4. It means, to render one manly or brave; to show one'sself a man; that is, not to be a coward, or timid, or alarmed at enemies, but to be bold and brave. We have a similar phrase in common use: "Be a man," or "Show yourself a man;" that is, be not mean, or be not cowardly. Be strong. Be firm, fixed, steadfast. Comp. Eph. vi. 10, "Be strong in the Lord, and in the power of his might."

14. Let all your things, &c. All that you do. This direction is repeated

15 I beseech you, brethren, unto such, and to every one that (ye know the house of Stepha- helpeth with us, and laboureth. nas, that it is the a first-fruits of 17 I am glad of the coming Achaia, and that they have ad- of Stephanas and Fortunatus and dicted themselves to the ministry Achaicus : for that which was of the saints,

lacking e on your part they have 16 That ye submit yourselves supplied.

:

a Rom. 16.5.

b Heb. 13.17.

c Phil.2.30,

on account of its great importance, and ference and regard ; that you would because it is a summing up of all that treat them with distinguished respect he had said in this epistle. See ch. and honour for what they have done, xiii.; xiv, I. Here he says, that cha- 1 And to every one that helpeth with rity, or love, was to regulate all that us, &c. Every one that aids us in the they did. This was a simple rule; and ministry, or provides for our wants, if this was observed, every thing would &c. It is possible that Stephanas lived be done well.

among them at this time (Note, ch. i. 15. I beseech you, brethren. The 16), though he had been converted in construction here is somewhat involved, Achaia ; and it is probable that, as Cobut the sense is plain. The words, “ I rinth was a central place and a thobeseech you,” in this verse, are evi- roughfare, others might come among dently to be taken in connexion with them who were the personal friends of ver. 16, “I beseech you that ye submit Paul, and who had aided him in the yourselves unto such,” &c. The design ministry. Towards all such he bespeaks is to exhort them to pay proper defer- their kind, and tender, and respectful ence to Stephanas, and to all who sus- regards. tained the same rank and character; 17. I am glad of the coming. That and the remainder of ver. 15 is designed is, I am glad that they have come to to state the reason why they should me at Ephesus. I rejoice that he who show respect and kindness to the house was converted by my ministry in Achaia, hold of Stephanas. 1 Ye know the and who has so long shown himself to house. You are acquainted with the be a personal friend to me, and an aid household, or family. Probably a con- in my work, came where I am. I Slesiderable portion, or all, of the family phanas. The same person evidently of Stephanas had been converted to the mentioned in the previous verses. ProChristian faith. I Of Stephanas. See bably he, as one of the oldest and most Note, ch. i. 16. Paul there says that respected members of the church, had he had baptized his family. I That it been selected to carry the letter of the is the first-fruits of Achaia. They Corinthians (ch. vii. 1) to Paul, and to were the first converted to the Christian consult with him respecting the affairs religion in Achaia. See Note, Rom. of the church there. ( Fortunatus and xvi. 5. Respecting Achaia, see Note, Achaicus. These persons are not reActs xviii. 12. q That they have ad- ferred to anywhere else in the New dicted themselves, &c. That they have Testament. It appears that Fortunatus devoted themselves to the service of survived Paul, for he was subsequently Christians. That is, by aiding the mi- the messenger of the church at Corinth nistry; by showing hospitality; by pro- to that at Rome, and bore back to the viding for their wants ; by attending Corinthians the epistle which Clement and aiding the apostles in their jour- of Rome sent to them. See that epistle,

$ 59.9 For that which was lacking, 16. That ye submit yourselves, &c. &c. The word which is here used, The word used here means evidently and rendered “ that which was lacking" that you would show them proper de- ! (corrignpece), does not occur in the classic

neys, &c.

18 For they have refreshed | salute you much in the Lord, my spirit and yours: therefore with the church that is in their acknowledge "ye them that are house. such.

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writers. It means properly that which is wanting, want, lack.-Robinson. It may be used to denote a want or lack of any kind, whether of support, sustenance, aid, consolation, information, or counsel. See Luke xxi. 4. Phil. ii. 30. 1 Thess. iii. 10. What this was which the Corinthians had neglected or failed to furnish Paul, and which had been supplied by the presence of these persons, can be only a matter of conjecture; and different commentators have supposed different things. It might be a neglect to provide for his wants, or a defect of informing him about their affairs in the letter which they had sent him; or it might be that these persons had furnished, by their presence and conversation, those consolations and friendly offices which the church at Corinth would have rendered had they been all present; and Paul may mean to say, that he had enjoyed with them that friendly intercourse and Christian communion which he had desired with them, but which was lacking, i. e. which he had not been permitted to enjoy by reason of his absence. This is the view which is given by Rosenmüller, Doddridge, Bloomfield; and as Paul does not seem here inclined to blame them, this view is most in accordance with the general strain of the passage.

20 All the brethren greet you. Greet ye one another with a holy kiss.

c Rom.16.5.15.

they gained in the counsel afforded to them by the apostle."-Bloomfield. "For they refreshed my spirit by their obliging behaviour and edifying conversation, as, I doubt not, they have often refreshed yours by their ministrations among you."-Doddridge. The sense seems to be, that their visit to him would be a benefit to both; would result in imparting comfort, a good understanding, an increase of their mutual attachment, and ultimately a large accession to their mutual joy when they should again meet. Therefore acknowledge ye them that are such. Receive affectionately; recognise as brethren; cherish, treat kindly all that evince such a spirit. See Notes on ver. 15, 16. The apostle here designs, evidently, that the Corinthians should receive them kindly on their return, and regard with deference and respect the counsel which they might offer, and the message which they might bear from him.

19. The churches of Asia. The word "Asia" in the New Testament usually denotes Asia Minor in general. See Note on Acts ii. 9. It was sometimes used in a more limited sense, to denote the region around Ephesus, and of which Ephesus was the centre and capital. See Note, Acts xvi. 6. This 18. For they have refreshed my is the region undoubtedly which is inspirit. By their presence and conver-tended here. ¶ Salute you. Greet you; sation. They have given me information respecting the state of things in the church; and their society has been with me of the most gratifying and cheering kind. And yours. "By removing," says Locke, "those suspi cions and fears that were on both sides." "By thus supplying your absence, they have benefited us both. For Paul gained information of those absent, and

send respectful and affectionate Christian regards. See Note, Rom. xvi. 3. ¶ Aquila and Priscilla. See Note on Acts xviii, 26. ¶ Much in the Lord. With affectionate Christian salutations; or as Christians. Wishing the blessing and favour of the Lord. With the church that is in their house. Note, Rom, xvi. 5.

20. All the brethren, &c. All the

21 The salutation of me Paul | Lord Jesus Christ, let him be with mine'own hand.

anathema'muran-atha. 22 If any man love a not the a Eph.6.24. o Gal.1.8,9. c Jude 14,15.

Tho

Christians with whom Paul was con- expresses a truth in regard to God's nected in Ephesus. They felt a deep dealings, not the desire of the apostle. interest in the church at Corinth, and No matter what any man's endow. sent to them Christian salutations. ments might be; no matter what might 9 With a holy kiss. See the Note on be his wealth, his standing, or his taRom. xvi. 16.

lent; no matter if he were regarded as 21. The salutation of me, Paul, a ruler in the church, or at the head of with mine own hand. It is evident a party ; yet if he had not true love to that Paul was accustomed to employ the Lord Jesus, he could not be saved. an amanuensis in penning his epis- This sentiment is in accordance with tles (see Note on Rom. xvi. 22), the declaration of the Scripture everythough he signed his own name, and where. See particularly, John iii. 31. expressed his Christian salutation in Micah xvi. 16, and the Note on the every epistle. 2 Thess. iii. 17. Comp. | latter place. q Muran-atha. These Col. iv. 18. This gave a sanction are Syriac words, Moran Etho— the to what was written ; was a proof Lord comes ;' i. e. will come. that it was his own, and was a valuable reason why this expression is addtoken of affectionate regard. It was a ed may be, (1.) To give the greater proof that there was no fraud or im- solemnity to the declaration of the position. Why he employed an ama- apostle ; i. e. to give it an emphatic nuensis is not known.

form. (2.) To intimate that, though 22. If any man love not the Lord there were no earthly power to punish Jesus Christ. This is a most solemn a want of love to the Saviour; though and affecting close of the whole epis- the state could not, and ought not to - tle. It was designed to direct them to punish it; and though the church the great and essential matter of reli- could not exclude all who did not love

gion, the love of the Lord Jesus; and the Lord Jesus from its bosom, yet · was intended, doubtless, to turn away they could not escape. For, the Lord their minds from the subjects which would himself come to take vengeance had agitated them, the disputes and dis- on his enemies ; -and no one could essensions which had rent the church cape. Though, therefore, those who into factions, to the great inquiry did not love the Lord Jesus could not whether they truly loved the Saviour. be punished by men, yet they could It is implied that there was danger, in not escape divine condemnation. The their disputes and strifes about minor Lord would come to execute vengeance matters, of neglecting the love of the himself, and they could not escape, - Lord Jesus, or of substituting attach- It is probable (see Lightfoot in loco) ment to a party in the place of that that the Jews were accustomed to love to the Saviour which alone could use such a form in their greater exi be connected with eternal life. 9 Let communication, and that they meant him be anathema. On the meaning by it, that the person who was thus

of the word anathema, see Note, che devoted to destruction, and excomxii. 3. The word properly means ac- municated, must be destroyed; for the cursed, or devoted to destruction; and Lurd would come to take vengeance the idea here is, that he who did not on all his enemies. “It certainly was believe in the Lord Jesus, and love him, not now, for the first time, used as

would be, and ought to be, devoted to a new kind of cursing by the apostle ; destruction, or accursed of God. It but was the application of a current expresses what ought to be done ; it mode of speech to the purpose he had

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