---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 16"
description: "CHAPTER 16   :-. DIRECTIONS AS TO THE
COLLECTION FOR THE JUDEAN
CHRISTIANS: PAUL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/16"
---

CHAPTER 16

. DIRECTIONS AS TO THE
COLLECTION FOR THE JUDEAN
CHRISTIANS: PAUL'S
FUTURE PLANS:
HE COMMENDS
TO THEM TIMOTHY,
APOLLOS, &C.
SALUTATIONS AND
CONCLUSIONS.

**1. collection for the saints**—at
Jerusalem ([Romans 15:26](../../../kjv/romans/15/26)) and in
Judea ([Acts 11:29](../../../kjv/acts/11/29); [Acts 11:30](../../../kjv/acts/11/30);
[Acts 24:17](../../../kjv/acts/24/17); compare [2 Corinthians 8:4](../../../kjv/2-corinthians/8/4);
[2 Corinthians 9:1](../../../kjv/2-corinthians/9/1); [2 Corinthians 9:12](../../../kjv/2-corinthians/9/12)).
He says "saints" rather than "the poor," to
remind the Corinthians that in giving, it is to *the Lord's people,*
their own *brethren in the faith.* Towards the close of the
national existence of the Jews, Judea and Jerusalem were harassed
with various troubles, which in part affected the Jewish Christians.
The community of goods which existed among them for a time gave
temporary relief but tended ultimately to impoverish all by
paralyzing individual exertion ([2 Corinthians 9:12](../../../kjv/2-corinthians/9/12)), and hence was soon discontinued. A beautiful fruit of
grace it was, that he who had by persecutions robbed many of their
all ([Acts 26:10](../../../kjv/acts/26/10)), should become
the foremost in exertions for their relief.
**as I have given**—rather,
"*gave* order," namely, during my journey through
Galatia, that mentioned in [Acts 26:10](../../../kjv/acts/26/10). The churches of Galatia and Phrygia were the last which
Paul visited before writing this Epistle. He was now at Ephesus, and
came thither immediately from visiting them ([Acts 18:23](../../../kjv/acts/18/23);
[Acts 19:1](../../../kjv/acts/19/1)). That he had not been
silent in Galatia on contributions for the poor, appears from the
hint let fall in his Epistle to that church ([Acts 19:1](../../../kjv/acts/19/1)): an undesigned coincidence and mark of genuineness [PALEY,
*Horæ Paulinæ*]. He proposes the Galatians as an example to
the Corinthians, the Corinthians to the Macedonians, the Corinthians
and Macedonians to the Romans ([Romans 15:26](../../../kjv/romans/15/26);
[Romans 15:27](../../../kjv/romans/15/27); [2 Corinthians 9:2](../../../kjv/2-corinthians/9/2)).
There is great force in example.

**2. first day of . . . week**—already
kept sacred by Christians as the day of the Lord's resurrection, the
beginning day both of the physical and of the new spiritual
creations: it gradually superseded the Jewish sabbath on the seventh
day ([Psalms 118:22-24](../../../kjv/psalms/118/22-24);
[John 20:19](../../../kjv/john/20/19); [John 20:26](../../../kjv/john/20/26);
[Acts 20:7](../../../kjv/acts/20/7); [Revelation 1:10](../../../kjv/revelation/1/10)).
So the beginning of the year was changed from autumn to spring when
Israel was brought out of Egypt. Three annual feasts, all typical of
Christian truths, were directed to be kept on the first day of the
week: the feast of the wave offering of the first sheaf, answering to
the Lord's resurrection; Pentecost, or the feast of weeks, typical of
the fruits of the resurrection in the Christian Church ([Leviticus 23:11](../../../kjv/leviticus/23/11);
[Leviticus 23:15](../../../kjv/leviticus/23/15); [Leviticus 23:16](../../../kjv/leviticus/23/16);
[Leviticus 23:36](../../../kjv/leviticus/23/36)); the feast of
tabernacles at harvest, typical of the ingathering of the full number
of the elect from one end of heaven to the other. Easter was directed
to be kept as a holy sabbath ([Leviticus 23:36](../../../kjv/leviticus/23/36)). The Christian Sabbath commemorates the respective works
of the Three Persons of the Triune God—creation, redemption (the
resurrection), and sanctification (on Pentecost the Holy Ghost being
poured out). Jesus came to fulfil the Spirit of the Law, not to
cancel it, or to lower its standard. The primary object of the
sabbath is *holiness,* not merely rest: "Remember that thou
keep *holy* the sabbath day." Compare [Leviticus 23:36](../../../kjv/leviticus/23/36), "God *blessed* and *sanctified* it, because .
. . in it He had rested," c. The word "Remember"
implies that it was in existence *before* the giving of the law
from Sinai, and refers to its institution in Paradise (compare [Exodus 16:22](../../../kjv/exodus/16/22)
[Exodus 16:23](../../../kjv/exodus/16/23); [Exodus 16:26](../../../kjv/exodus/16/26);
[Exodus 16:30](../../../kjv/exodus/16/30)). "Six days shalt
thou labor": the *spirit* of the command is fulfilled
whether the six days' labor be on the last six days or on the first.
A perpetual sabbath would doubtless be the highest Christian ideal;
but living in a world of business where the Christian ideal is not
yet realized, if a law of definite times was necessary in Paradise,
it is still more so now.
**every one of yon**—even
those in limited circumstances.
**lay by him**—though there
be not a weekly *public* collection, each is *privately* to
set apart *a definite proportion of his weekly income* for the
Lord's cause and charity.
**in store**—abundantly:
the earnest of a better store *laid up* for the giver ([Exodus 16:30](../../../kjv/exodus/16/30)).
**as*****God*****hath prospered him**—literally, "whatsoever he may be
prospered in," or "may by prosperity have acquired"
[ALFORD], ([Matthew 25:15-29](../../../kjv/matthew/25/15-29);
[2 Corinthians 8:12](../../../kjv/2-corinthians/8/12)).
**that there be no gatherings
when I come**—that they may not *then* have to be made, when
your and my time ought to be employed m more directly spiritual
things. When men give once for all, not so much is given. But when
each *lays by* something every Lord's day, more is collected
than one would have given at once [BENGEL].

**3. approve by your letters**—rather
translate, "Whomsoever ye shall approve, them will I send *with*
letters": namely, letters to several persons at Jerusalem, which
would be their credentials. There could be no need of letters *from
them* before Paul's coming, if the persons recommended were *not
to be sent off before it.* Literally, "by letters"; an
abbreviated expression for "I will send, recommending them by
letters" [GROTIUS].
If *English Version* be retained, the sense will be, "When
I come, I will send those whom by your letters, *then to be given
them,* ye shall approve." But the antithesis (opposition or
contrast) to Paul himself () favors GROTIUS'
view. So "by" means *with* (); and the *Greek* for "by" is translated,
*with* ([2 Corinthians 2:4](../../../kjv/2-corinthians/2/4)).
**liberality**—literally,
*gracious* or *free gift* ([2 Corinthians 2:4](../../../kjv/2-corinthians/2/4)).

**4. meet**—"worth while."
If your collections be large enough to be *worth* an apostle's
journey (a stimulus to their liberality), I will accompany them
*myself* instead of giving them *letters* credential (; compare ).
**with me**—to guard
against all possible suspicion of evil ([2 Corinthians 8:4](../../../kjv/2-corinthians/8/4);
[2 Corinthians 8:19-21](../../../kjv/2-corinthians/8/19-21)).

**5-7.** His first intention had
been ([2 Corinthians 1:15](../../../kjv/2-corinthians/1/15); [2 Corinthians 1:16](../../../kjv/2-corinthians/1/16))
to pass through them (Corinth) to Macedonia, and again return to them
from Macedonia, and so to Judea; this he had announced in the lost
epistle ([1 Corinthians 5:9](../../../kjv/1-corinthians/5/9)); now having
laid aside this intention (for which he was charged with levity, [1 Corinthians 5:9](../../../kjv/1-corinthians/5/9), c., whereas it was through lenity, [2 Corinthians 1:23](../../../kjv/2-corinthians/1/23)
[2 Corinthians 2:1](../../../kjv/2-corinthians/2/1)), he announces his second
plan of "not seeing them now by the way," but "passing
through Macedonia" first on his way to them, and then "tarrying
a while," and even "abiding and wintering with them."
**for I do pass**—as much
as to say, "This is what I at last *resolve upon*"
(not as the erroneous subscription of the Epistle represents it, as
if he was THEN at
Philippi, *on his way through* Macedonia); implying that there
had been some previous communication upon the subject of the journey,
and also that there had been some indecisiveness in the apostle's
plan [PALEY]. In
accordance with his second plan, we find him in Macedonia when Second
Corinthians was written ([2 Corinthians 2:13](../../../kjv/2-corinthians/2/13);
[2 Corinthians 8:1](../../../kjv/2-corinthians/8/1); [2 Corinthians 9:2](../../../kjv/2-corinthians/9/2);
[2 Corinthians 9:4](../../../kjv/2-corinthians/9/4)), and on his way to
Corinth ([2 Corinthians 12:14](../../../kjv/2-corinthians/12/14); [2 Corinthians 13:1](../../../kjv/2-corinthians/13/1);
compare [Acts 20:1](../../../kjv/acts/20/1); [Acts 20:2](../../../kjv/acts/20/2)).
"Pass through" is opposed to "abide" ([Acts 20:2](../../../kjv/acts/20/2)). He was *not yet* in Macedonia (as [Acts 20:2](../../../kjv/acts/20/2) shows), but at Ephesus; but he was *thinking* of
*passing through* it (not *abiding* as he purposed to do at
Corinth).

**6.** He did "abide and even
winter" for the three WINTER
months in Greece (Corinth), [Acts 20:3](../../../kjv/acts/20/3);
[Acts 20:6](../../../kjv/acts/20/6); from which passage it
seems that Paul probably left Corinth about a month before the "days
of unleavened bread" or the Passover (so as to allow time to
touch at Thessalonica and Berea, from which cities two of his
companions were; as we read he did at Philippi); so that thus the
three months at Corinth would be December, January, and February
[BIRKS, *Horæ
Apostolicæ*].
**ye**—emphatical in the
*Greek.*
**whithersoever I go**—He
purposed to go to Judea ([2 Corinthians 1:16](../../../kjv/2-corinthians/1/16))
from Corinth, but his plans were not positively fixed as yet (see on
[1 Corinthians 16:1](../../../kjv/1-corinthians/16/1); compare [1 Corinthians 16:1](../../../kjv/1-corinthians/16/1)).

**7. I will not see you now by the
way**—literally, "I do not wish to see you this time in
passing"; that is, to pay you now what would have to be a merely
passing visit as I did in the second visit (). In contrast to "a while," that is, *some
time,* as the *Greek* might better be translated.
**but**—The oldest
manuscripts read "for."

**8. at Ephesus**—whence Paul
writes this Epistle. Compare , "Asia," wherein Ephesus was.
**until Pentecost**—He
seems to have stayed as he here purposes: for just when the tumult
which drove him away broke out, he was already intending to leave
Ephesus ([Acts 19:21](../../../kjv/acts/19/21); [Acts 19:22](../../../kjv/acts/19/22)).
Combined with [1 Corinthians 5:7](../../../kjv/1-corinthians/5/7); [1 Corinthians 5:8](../../../kjv/1-corinthians/5/8),
this verse fixes the date of this Epistle to a few weeks before
Pentecost, and very soon after the Passover.

**9. door**— (). An *opening* for the extension of the Gospel. Wise
men are on the watch for, and avail themselves of, *opportunities.*
So "*door* of hope," . "Door of faith," . "An open door," . "A door of utterance," . "Great," that is, extensive. "Effectual,"
that is, *requiring great labors* [ESTIUS];
or *opportune for effecting great results* [BEZA].
**many adversaries**—who
would block up the way and prevent us from entering the open door.
Not here false teachers, but open adversaries: both Jews and heathen.
After Paul, by his now long-continued labors at Ephesus, had produced
effects which threatened the interests of those whose gains were
derived from idolatry, "many adversaries" arose (). Where great good is, there evil is sure to start up as
its antagonist.

**10. Now**—rather, "But."
Therefore Timothy was not the *bearer* of the Epistle; for it
would not then be said, "IF Timothy come." He must
therefore have been *sent* by Paul from Ephesus *before*
this Epistle was written, to accord with ; and yet the passage here implies that Paul did not
expect him to arrive at Corinth till *after* the letter was
received. He tells them how to treat him "if" he should
arrive. [Acts 19:21](../../../kjv/acts/19/21); [Acts 19:22](../../../kjv/acts/19/22)
clears up the difficulty: Timothy, when sent from Ephesus, where this
Epistle was written, did not proceed direct to Corinth, but *went
first to Macedonia;* thus though sent before the letter, he might
not reach Corinth till after it was received in that city. The
undesigned coincidence between the Epistle and the history, and the
clearing up of the meaning of the former (which does not mention the
journey to Macedonia at all) by the latter, is a sure mark of
genuineness [PALEY, *Horæ
Paulinæ*]. It is not certain that Timothy actually reached
Corinth; for in [Acts 19:22](../../../kjv/acts/19/22) only
*Macedonia* is mentioned; but it does not follow that though
Macedonia was the immediate object of his mission, Corinth was not
the ultimate object. The "IF
Timothy come," implies uncertainty. [Acts 19:22](../../../kjv/acts/19/22) represents him with Paul in *Macedonia;* and [Acts 19:22](../../../kjv/acts/19/22), speaking of *Titus* and others sent to Corinth, does
not mention Timothy, which it would have probably done, had one so
closely connected with the apostle as Timothy was, stayed as his
delegate at Corinth. The mission of Titus then took place, when it
became uncertain whether Timothy could go forward from Macedonia to
Corinth, Paul being anxious for *immediate* tidings of the state
of the Corinthian Church. ALFORD
argues that if so, Paul's adversaries would have charged him with
fickleness in this case also ([Acts 19:22](../../../kjv/acts/19/22)), as in the case of his own change of purpose. But Titus was
sent *directly* to Corinth, so as to arrive there before Timothy
could by the route through Macedonia. Titus' presence would thus make
amends for the disappointment as to the intended visit of Timothy and
would disarm adversaries of a charge in this respect ([2 Corinthians 7:6](../../../kjv/2-corinthians/7/6);
[2 Corinthians 7:7](../../../kjv/2-corinthians/7/7)).
**without fear**—Referring
perhaps to a nervous timidity in Timothy's character ([1 Timothy 3:15](../../../kjv/1-timothy/3/15);
[1 Timothy 5:22](../../../kjv/1-timothy/5/22); [1 Timothy 5:24](../../../kjv/1-timothy/5/24)).
His *youth* would add to this feeling, as well as his country,
Lystra, likely to be despised in refined Corinth.

**11. despise**—This charge is not
given concerning any other of the many messengers whom Paul sent. accounts for it (compare ). He was a *young man,* younger probably than those
usually employed in the Christian missions; whence Paul apprehending
lest he should, on that account, be exposed to contempt, cautions
him, "Let no man despise thy youth" [PALEY,
*Horæ Paulinæ*].
**conduct**—set him on his
way with every mark of respect, and with whatever he needs ().
**in peace**— ([Acts 15:33](../../../kjv/acts/15/33);
[Hebrews 11:31](../../../kjv/hebrews/11/31)). "Peace" is
the salutation of kindness and respect in the East; and so it stands
for every blessing. Perhaps here there is too a contrast between
"peace" and the "contentions" prevalent at
Corinth ([1 Corinthians 1:11](../../../kjv/1-corinthians/1/11)).
**I look for him**—He and
Titus were appointed to meet Paul in Troas, whither the apostle
purposed proceeding from Ephesus ([2 Corinthians 2:12](../../../kjv/2-corinthians/2/12);
[2 Corinthians 2:13](../../../kjv/2-corinthians/2/13)). Paul thus claims their
respect for Timothy as one whom he felt so necessary to himself as
"look for" to him [THEOPHYLACT].
**with the brethren**—Others
besides Erastus accompanied Timothy to Macedonia (compare [1 Corinthians 16:12](../../../kjv/1-corinthians/16/12);
[Acts 19:22](../../../kjv/acts/19/22)).

**12. Apollos, I greatly desired . . .
to come unto you**—He says this lest they should suspect that he
from jealousy prevented Apollos' coming to them; perhaps they had
expressly requested Apollos to be sent to them. Apollos was not at
Ephesus when Paul wrote (compare [1 Corinthians 16:19](../../../kjv/1-corinthians/16/19);
[1 Corinthians 1:1](../../../kjv/1-corinthians/1/1)). Probably Apollos'
unwillingness to go to Corinth at this time was because, being aware
of the undue admiration of his rhetorical style which led astray many
at Corinth, he did not wish to sanction it ([1 Corinthians 1:12](../../../kjv/1-corinthians/1/12);
[1 Corinthians 3:4](../../../kjv/1-corinthians/3/4)). Paul's noble freedom
from all selfish jealousy led him to urge Apollos to go; and, on the
other hand, Apollos, having heard of the abuse of his name at Corinth
to party purposes, perseveringly refused to go. Paul, of course,
could not state in his letter particularly these reasons in the
existing state of division prevalent there. He calls Apollos
"brother" to mark the unity that was between the two.
**with the brethren**—who
bear this letter ([1 Corinthians 16:17](../../../kjv/1-corinthians/16/17)).
(See [1 Corinthians 16:24](../../../kjv/1-corinthians/16/24), subscription
added to the Epistle). CONYBEARE
thinks Titus was one of the bearers of this first letter ([2 Corinthians 8:6](../../../kjv/2-corinthians/8/6);
[2 Corinthians 8:16-24](../../../kjv/2-corinthians/8/16-24); [2 Corinthians 12:18](../../../kjv/2-corinthians/12/18)).
ALFORD thinks "the
brethren" here may be the same as in [2 Corinthians 12:18](../../../kjv/2-corinthians/12/18).
**convenient time**—Apollos
did return to Corinth when their divisions were moderated [JEROME],
and so it was a more seasonable time.

**13.** He shows that they ought to
make their hopes of salvation to depend not on Apollos or any other
teacher; that it rests with themselves. "Watch ye": for ye
are slumbering. "Stand": for ye are like men tottering.
"Quit you like men; be strong": for ye are effeminate (). "Let all your things be done with charity"
([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1); [1 Corinthians 13:1](../../../kjv/1-corinthians/13/1)):
not with strifes as at present [CHRYSOSTOM].
"In the faith" which was assailed by some ([1 Corinthians 15:1](../../../kjv/1-corinthians/15/1);
[1 Corinthians 15:2](../../../kjv/1-corinthians/15/2); [1 Corinthians 15:12-17](../../../kjv/1-corinthians/15/12-17)).

**15. first-fruits of Achaia**—the
first Achæan converts (compare ). The image is from the *first-fruits* offered to the
Lord ([Leviticus 23:10](../../../kjv/leviticus/23/10); compare [Leviticus 23:10](../../../kjv/leviticus/23/10)). The members of this family had been baptized by Paul
himself ([1 Corinthians 1:16](../../../kjv/1-corinthians/1/16)).
**addicted themselves to the
ministry of the saints**—Translate, "Set themselves, (that
is, voluntarily) to minister unto the saints" (compare [1 Corinthians 1:16](../../../kjv/1-corinthians/1/16)).

**16. That ye**—Translate, "That
ye also," namely, in your turn . . . in return for their
self-devotion [ALFORD].
**helpeth with**—them.
**laboureth**—by himself.

**17. Fortunatus . . .
Achaicus**—probably of Stephanas' household.
**that . . . lacking on your
part**—So far as you were unable *yourselves* to "*refresh*
my spirit," in that you are absent from me, "they have
supplied" by coming to me from you, and so supplying the means
of intercourse between you and me. They seem to have carried this
letter back; see the subscription below: hence the exhortations,
[1 Corinthians 16:16](../../../kjv/1-corinthians/16/16); [1 Corinthians 16:18](../../../kjv/1-corinthians/16/18),
as though they would be at Corinth when the Epistle arrived.

**18. refreshed my spirit and
yours**—"yours" will be refreshed on receiving this
letter, by knowing that "my spirit is refreshed" by their
having come to me from you; and (perhaps) by the good report they
gave of many of you (); *my refreshment of spirit* redounds to *yours,*
as being my disciples ([2 Corinthians 7:13](../../../kjv/2-corinthians/7/13);
compare [Zechariah 6:8](../../../kjv/zechariah/6/8)).
**acknowledge**—render them
due acknowledgments by a kind reception of them: [Zechariah 6:8](../../../kjv/zechariah/6/8), "know" them in their true worth and treat them
accordingly.

**19. Asia**—not all Asia Minor,
but *Lydian Asia* only, of which Ephesus was the capital.
**much**—with especial
affection.
**Aquila . . .
Priscilla**—(Compare [Acts 18:2](../../../kjv/acts/18/2);
[Romans 16:3](../../../kjv/romans/16/3); [Romans 16:4](../../../kjv/romans/16/4)).
Originally driven out of Italy by Claudius, they had come to Corinth
(whence their salutation of the Corinthians is appropriate here), and
then had removed with Paul from Corinth to Ephesus ([Acts 18:2](../../../kjv/acts/18/2);
[Acts 18:18](../../../kjv/acts/18/18); [Acts 18:19](../../../kjv/acts/18/19);
[Acts 18:26](../../../kjv/acts/18/26)); here, as at Rome
subsequently, they set up a Church (or assembly of believers) at
their house ([Romans 16:3](../../../kjv/romans/16/3); [Romans 16:5](../../../kjv/romans/16/5)).
A pattern to Christian husbands and wives. Their Christian
self-devoting love appears wherever they were ([Romans 16:3](../../../kjv/romans/16/3);
[Romans 16:4](../../../kjv/romans/16/4)). Even the gifted
Apollos, so highly admired at Corinth, owed much of his knowledge to
them ([Acts 18:24-26](../../../kjv/acts/18/24-26)).
In [1 Corinthians 16:20](../../../kjv/1-corinthians/16/20), "All the
brethren" (that is, the whole Church) seem to be distinguished
from "the church that is in their house," which was but a
partial and private assembly out of the general Church at Corinth.
NEANDER thinks [1 Corinthians 16:20](../../../kjv/1-corinthians/16/20) refers to "*the whole Church*" *meeting at
the house of Gaius* (compare [1 Corinthians 16:20](../../../kjv/1-corinthians/16/20)). "Synagogue" implies an assembly in general,
without reference to the character or motives of its members.
"Church," like the *Hebrew Kahal,* implies an assembly
*legally* convened; as, for instance, the Jews met as a body
politic to receive the law (hence Stephen calls it "the *Church*
in the wilderness," [Acts 7:38](../../../kjv/acts/7/38)),
and having a legal bond of union. Christ's followers when dispersed
from one another cease to be a *congregation* (synagogue), but
still are a *Church,* having the common bond of union to the
same Head by the same faith and hope [VITRINGA,
*Synagogue and Temple*]. From this we may explain Paul's
entering "*into every house* and haling men and women":
he would in searching for Christians go to their several "houses"'
of prayer.
**in the Lord**—They pray
for all blessings on you from *the Lord,* the source of every
good [GROTIUS]. ALFORD
explains, "in a Christian manner," as mindful of your
common Lord. "In the Lord" seems to me to refer to *their
union together in Christ,* their prayers for one another's good
being in virtue of that union.

**20. holy kiss**—the token of the
mutual love of Christians, especially at the Lord's Supper (compare
[Romans 16:16](../../../kjv/romans/16/16); [1 Thessalonians 5:26](../../../kjv/1-thessalonians/5/26)),
"in which all the dissensions of the Corinthians would be
swallowed up" [BENGEL].

**21. salutation . . . with mine own
hand**—He therefore dictated all the rest of the Epistle.

**22.** A solemn closing warning
added *in his own hand* as in [Ephesians 6:24](../../../kjv/ephesians/6/24);
[Colossians 4:18](../../../kjv/colossians/4/18).
**the Lord**—who ought to
be "loved" above Paul, Apollos, and all other teachers.
Love to one another is to be in connection with love to Him above
all. IGNATIUS [*Epistle
to the Romans,* 7] writes of Christ, "My love, has been
crucified" (compare [Song of Solomon 2:7](../../../kjv/song-of-solomon/2/7)).
**Jesus Christ**—omitted in
the oldest manuscripts.
**let him be Anathema**—*accursed*
with that curse which the Jews who call Jesus "accursed"
([1 Corinthians 12:3](../../../kjv/1-corinthians/12/3)) are bringing
righteously on their own heads [BENGEL].
So far from "saluting" him, I bid him be *accursed.*
**Maranatha**—*Syriac*
for, "the Lord cometh." A motto or watchword to urge them
to preparedness for the Lord's coming; as in [1 Corinthians 12:3](../../../kjv/1-corinthians/12/3), "The Lord is at hand."

**23. The grace,** c.—This is the
salutation meant in [1 Corinthians 16:21](../../../kjv/1-corinthians/16/21)
and from which unbelievers ([1 Corinthians 16:21](../../../kjv/1-corinthians/16/21); compare [2 John 1:10](../../../kjv/2-john/1/10);
[2 John 1:11](../../../kjv/2-john/1/11)) are excluded [BENGEL].

**24. My love,** &c.—After
having administered some severe rebukes, he closes with expressions
of "love": his very rebukes were prompted by *love,*
and therefore are altogether in harmony with the profession of love
here made: it was *love in Christ Jesus,* and therefore embraced
"*all*" who loved Him.
The subscription represents the
Epistle as written from *Philippi.* shows it was written *at Ephesus.* BENGEL
conjectures that perhaps, however, it was *sent* from Philippi
([1 Corinthians 16:5](../../../kjv/1-corinthians/16/5)), because the
deputies of the Corinthians had accompanied Paul thither. From
Ephesus there was a road to Corinth above Philippi.

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