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. 16:5 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. 25:40, though the reference there is to Jewish believers in the coming day; and will be recognized at the judgment seat of Christ (2 Cor. 5:10). 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, 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. 16:22; Col. 4:18; 2 Thess. 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. 9:3; 1 Cor. 12:3 and Gal. 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?