Chapter 16:15-24
Verses 15, 16. The household of Stephanas were mentioned in the first chapter (verse 16) as having been baptized by Paul. They were the first at Corinth to open their hearts to receive the good news of God's salvation. In Rom. 16:55Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. (Romans 16:5) Epaenetus is called the first fruits of Achaia, but this is a copyist's mistake, and the true reading is Asia, referring to the Roman province of that name.
The language used in connection with Stephanas's household leaves no room for the conclusion that they occupied an official position; they had addicted, or devoted, themselves to the saints for service; indeed one trustworthy translator makes the passage read, “and that they appointed themselves to the saints for service.” It was, after all, service for Christ; as is plain from Matt. 25:4040And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25:40), though the reference there is to Jewish believers in the coming day; and will be recognized at the judgment seat of Christ (2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)). Subjection to such is called for, and to every one joined in the work and laboring. This service for the saints is open to us all, wherever we may be. May the Lord exercise the hearts of many to serve Him in this needed way.
Verses 17, 18. Three brothers in the Lord at Corinth had taken it on themselves to go to Paul with provision for his needs; they were not sent by the assembly, but if there had been a happy Christian state at Corinth all would have joined together in ministering to the Lord's servant. There would thus seem to be a word for their consciences in the last clause of the 17th verse. The three brothers had refreshed the apostle's spirit, and he regarded it as sure that the assembly as a whole was refreshed too by what these had done in love to Paul.
Verse 19. The churches (really assemblies) of Asia were within the Roman province of that name which is now the most westerly part of Turkey, facing Greece (the ancient Achaia) across the Aegean Sea, Ephesus was the capital of the province, and we may gather that when the apostle Paul wrote to Corinth there were at least assemblies at Troas. Colosse and Miletus, beside Ephesus. The seven addressed in Rev. 2 and 3 were in existence when Paul wrote, and of course there may have been others also at this time, joining in salutation to their brethren across the sea.
Aquila and Priscilla were at Corinth when the apostle first visited that city; they had then lately come from Rome, and when he left for Ephesus this couple accompanied him (Acts 18:1-3, 18, 261After these things Paul departed from Athens, and came to Corinth; 2And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. (Acts 18:1‑3)
18And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. (Acts 18:18)
26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26)). They may have been much with Paul, but were in Rome again when he wrote the Epistle to the Romans (chapter 16:3-5), not however, when the 2nd Epistle to Timothy was writ ten (chapter 4:19). The assembly “in their house” reminds us that in those days when sects and divisions were unknown, Christians, if at all numerous in a town or neighborhood, would have to meet in groups as they were able, though all together constituted the assembly of God in that town or district.
Verses 20 and 21 complete the brief chain of messages of Christian love from saints in Asia to saints in Corinth, one with them in Christ. How real that bond is, that unites all the children of God! Paul's signature on his letters which were commonly dictated to another (Rom. 16:2222I Tertius, who wrote this epistle, salute you in the Lord. (Romans 16:22); Col. 4:1818The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. <<Written from Rome to Colossians by Tychicus and Onesimus.>> (Colossians 4:18); 2 Thess. 3:1717The salutation of Paul with mine own hand, which is the token in every epistle: so I write. (2 Thessalonians 3:17)), was the token of their genuineness. One letter only seems to have been written by Paul's own hand-the Epistle to the Galatians (chapter 6:11).
Verse 22 is solemn: “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha”. Anathema is a Greek word left without translation; it is found also in Rom. 9:33For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: (Romans 9:3); 1 Cor. 12:33Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 12:3) and Gal. 1:88But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:8) and 9, in each of these cases translated “accursed”. In the common use of the word, it meant an offering in a heathen temple, which could not be redeemed. The translators gave the true meaning of the word as applied in the Epistles—accursed—in each case, except that before us, preferring here to leave the connected words in their original languages: Anathema (Greek) Maran-atha (two Aramaic or Syriac words meaning “the Lord cometh”): His coming will mean for us the beginning of eternal joys; for the Christless professor there will be no redemption, instead the woes of a lost eternity.
The last two verses are precious:
“The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus.”
Much there had been to speak against, of what they had allowed to come in, to Christ's dishonor; and Paul had not hesitated to point it out, but now as he ends his letter, the grace which is in our Lord Jesus, and his own love for them, occupy his heart. Was he not like his Master?