Lessons #613 and 614
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New American Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
+ 4. Text is based on 1984 edition of the NIV +
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Greetings and Declarations (1 Cor 16:19-24)
19 The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. 20 All the brothers here send you greetings. Greet one another with a holy kiss. 21 I, Paul, write this greeting in my own hand. 22 If anyone does not love the Lord—a curse be on him. Come, O Lord! 23 The grace of the Lord Jesus be with you. 24 My love to all of you in Christ Jesus. Amen.
In our last study, we indicated that Apostle Paul’s ending of this epistle involves two subjects. The first is greeting that is generally a part of closing a letter that involves salutation or greeting to some individuals addressed by names. The second subject is the apostle’s declarations as he ended the epistle. The declarations of the apostle, as we stated, consist of a curse, blessing, and love. We also indicated that the apostle presented the subject of greeting as involving others who greet the Corinthians as he also instructs them to exchange greetings among themselves while he acknowledged his role in the ending greetings. We ended our study with the apostle’s instruction for the Corinthians to exchange greetings within themselves and so we continue with the apostle’s participation in the greetings sent to the Corinthians.
Apostle Paul’s acknowledgment regarding his involvement in the ending greetings of this epistle is given in the sentence of verse 21 I, Paul, write this greeting in my own hand. This sentence conveys at least two facts. The first fact is that Apostle Paul normally employed an amanuensis (one employed to write from dictation or to copy manuscript) in writing his epistles. This is clearly indicated by the acknowledgment of one of the amanuenses the apostle used in writing his epistles as we may gather from Romans 16:22:
I, Tertius, who wrote down this letter, greet you in the Lord.
Some could argue that our assertion is too general because of what the apostle stated in the ending portion of his epistle to the Galatians as we read in Galatians 6:11:
See what large letters I use as I write to you with my own hand!
There is an interpretation problem with the sentence I use as I write to you with my own hand! The problem of this sentence is whether the apostle is asserting that he wrote the entire epistle in his own handwriting or whether he is referring to the concluding portion of this epistle beginning in verse 11 to 18 of Galatians 6. Scholars are of divided opinion as to how to understand this last sentence. Some scholars take it that the apostle wrote the entire epistle. There are at least two problems with this view. It would be strange that the apostle would have waited until this point of the epistle to indicate that he wrote the letter personally. Besides, if he wrote the entire letter, he must have used the same large letters throughout so making it unnecessary for the apostle to call attention to the large letters. Furthermore, the apostle is known to use amanuensis as in the passage we cited previously in Romans 16:22 indicates. Based on these two problems, it is better to interpret the ending expression of Galatians 6:11 I use as I write to you with my own hand to mean that it was at this point of the epistle that the apostle took the pen and wrote the ending portion of the epistle. This being the case, we are correct in asserting that the apostle normally used amanuenses in his epistles. The only exception to this is his personal epistle to Philemon as stated in Philemon 19:
I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self.
This verse in Philemon indicates that the apostle wrote the letter or epistle himself without using any amanuensis considering the length of the letter but there are more important reasons within the context of the letter that necessitates the apostle writing the epistle himself. Firstly, it was important for the apostle to write with his own handwriting in a personal way to show not only personal touch, but because the matter he wrote is somewhat personal to Philemon. Secondly, it is so that this letter could be taken as promissory note to pay the debt of Onesimus. It is not that the apostle thinks that Philemon would not believe him but to help assure him that the apostle meant what he has written, the apostle wrote with his own hands. In effect, by writing the letter he had affixed his signature to his promise to take up the financial responsibility of Onesimus.
A second fact about the sentence of 1 Corinthians 16:21 I, Paul, write this greeting in my own hand is that the apostle wrote by himself the greeting section of his epistles. It is true that there are several passages in the epistles of the apostle that contained greeting sections without specific statement that indicates he personally wrote it. For example, in the greeting section of the apostle’s epistle to the Philippians we have no reference to such a practice of him personally writing the greeting section as stated in Philippians 4:21–22:
21 Greet all the saints in Christ Jesus. The brothers who are with me send greetings. 22 All the saints send you greetings, especially those who belong to Caesar’s household.
This notwithstanding, the fact is that the apostle referenced his practice of writing the ending section of his epistle three times so that we should conclude such practice to be his pattern. In his epistle to Colossians, he stated the same fact in Colossians 4:18:
I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.
In the greeting section of his epistle to the Thessalonians, the apostle declared the same fact as we recorded in 2 Thessalonians 3:17:
I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.
Of course, our present passage of 1 Corinthians 16:21 is the third example of the apostle writing the greeting section personally. Thus, with such references, it is difficult not to generalize that practice as the apostle’s pattern in his epistles. Anyway, there may be several reasons the apostle wrote the greeting section of his epistles such as to authenticate the epistle as coming from him, but it is probably the case that he did so, especially with the Corinthians, to convey his personal care or love for the recipient of his epistle. Anyhow, the apostle must have been excited as he personally wrote the greeting section of the epistle we have studied. We say this because the apostle was elliptical, that is, no verb appears in what he wrote. The sentence in the NIV again reads I, Paul, write this greeting in my own hand. There is no verb “write” in the Greek since the Greek literally reads The greeting with my own Paul’s hand. Although it is implied that the apostle wrote the greeting, but we contend that it is because of his excitement that he did not bother to use a Greek verb in what he wrote. The greeting the apostle wrote implies that he himself greets the Corinthians although that was not explicitly stated. With this comment, we proceed to the second subject of this ending section of the first epistle to the Corinthians that concerns the apostle’s declarations.
The first declaration of Apostle Paul in the closing section of this epistle is concerned with a curse. It is this declaration that is given in the first clause of 1 Corinthians 16:22 If anyone does not love the Lord—a curse be on him.
The apostle began his declaration by stating something that he believes can happen. We say this because he used a Greek conditional particle (ei) that is used in different ways in the Greek. For example, the Greek particle is used as a marker of condition that exists in fact or hypothetical so that it is translated “if.” On the one hand, if a writer presents an action associated with a verb as real, although the writer may or may not believe the action to be real, there is the implication there is no doubt or uncertainty about what is stated when our Greek particle is used. Thus, in some context, the meaning “if” may be understood to mean “since”, especially if the action has already taken place as in the statement of the brothers of the Lord Jesus to Him about public display of Himself based on His miracles as we read in John 7:4:
No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.”
The clause Since you are doing these things is literally If you are doing these things. On the other hand, if a writer presents the action associated with a verb as possible, the implication is that the thing in question is possible but uncertain, though assumed probable. Thus, it is used to state the possibility of suffering of Christians, recognizing that not everyone may suffer in a given time as we read in 1 Peter 3:14:
But even if you should suffer for what is right, you are blessed. “Do not fear what they fear; do not be frightened.”
In our passage of 1 Corinthians 16:22, the Greek particle is used to express a condition thought of as real that when it occurs triggers the curse the apostle stated.
The apostle was emphatic as he stated the condition that he considered real. We say this because he wrote If anyone does not love the Lord. We assert that the apostle is emphatic because of the word “not” is translated from a Greek particle (ou) that is an objective negative, denying the reality of alleged fact fully and absolutely in contrast to another Greek negative (mē) that is a subjective negative, implying a conditional and hypothetical negation. In our clause, the apostle used it to indicate he was emphatic concerning the reality of a condition that if fulfilled will trigger the curse he stated.
Be that as it may, the thing that if it occurred will trigger the curse the apostle declared in our verse is again given in the clause If anyone does not love the Lord. The apostle did not seem to limit the clause that he used to set up the curse to any particular group, that is, believers or unbelievers. We say this because the word “anyone” is translated from a Greek word (tis) that may mean “a certain one, someone” as a reference to someone or something indefinite as Apostle Paul used it to state one of the reasons Timothy stayed in Ephesus was to stop some unnamed false teachers in Ephesus from erroneous teaching as stated in 1 Timothy 1:3:
As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer.
The word may mean “some” as Apostle Paul used it to describe some of those who were eyewitnesses to the resurrection of Jesus Christ but were no longer living when he referenced the resurrection of Jesus Christ as part of his gospel message as we read in 1 Corinthians 15:6:
After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.
The word may refer to “a person of importance” as the word is used to report the caution of Gamaliel to the Sanhedrin regarding their treatment of the apostles as he mentioned someone who claimed to be important, but his movement went nowhere after his death as stated in Acts 5:36:
Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing.
In our passage of 1 Corinthians 16:22, the apostle used the Greek word to refer to certain unspecified individuals in the local church of Corinth or outside the church in Corinth.
The individual the apostle had in mind is one that can be described with the verbal phrase of 1 Corinthians 16:22 does not love the Lord. The word “love” is translated from a Greek verb (phileō) that may mean “to kiss as a special indication of affection,” as it is used to describe Judas Iscariot’s arranged signal for betraying Jesus Christ as we read in Luke 22:47:
While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him.
The word may mean “to have a special interest in someone or something, frequently with focus on close association” hence “to love, to have affection for” as the word is used by Apostle Paul in greeting recorded in Titus 3:15:
Everyone with me sends you greetings. Greet those who love us in the faith. Grace be with you all.
In our passage of 1 Corinthians 16:22, it means “to love,” that is, “to have a great affection or care for or loyalty towards someone.”
The love in question is directed to the Lord as in the verbal phrase of 1 Corinthians 16:22 does not love the Lord. Who is the “Lord” the apostle had in mind? The word “Lord” is translated from a Greek word (kyrios) that we considered in 1 Corinthians 16:19 that has several meanings. For example, it may mean “owner.” We noted that it can refer to God or the Lord Jesus Christ. Furthermore, we noted that Apostle Paul used the word overwhelmingly in his epistles to refer to Jesus Christ. It is as a reference to Jesus Christ that the apostle used it in our passage of 1 Corinthians 16:22. Hence, the object of love in the clause of 1 Corinthians 16:22 If anyone does not love the Lord is the Lord Jesus Christ. So, “Lord” in 1 Corinthians 16:22 refers to Jesus Christ.
We indicated that the word “anyone” is used in a general sense to refer both to believers and unbelievers. It is not difficult to accept that unbelievers do not love the Lord Jesus but it may be more difficult to accept that a believer does not love the Lord Jesus and so we demonstrate that a believer may not love Jesus Christ. There are at least three ways to demonstrate that a believer may not love Jesus Christ. A believer who lives in disobedience to God’s word does not love Jesus Christ regardless of what the person claims. The Lord Jesus stated variously that to love Him is to obey Him as we read, for example, in John 14:21:
Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him.”
Our Lord is clear that it is obedience to His commands that defines love for Him. There is a sense that what our Lord stated may be viewed as involving two stages. The first stage is hearing His teaching, and the second stage is obedience. This is necessary because one cannot obey what one does not know or has not heard. This explanation makes it easier to see how a believer may not love the Lord Jesus. There are many believers who are not eager to learn God’s word on a consistent basis let alone obeying it. A believer who can be described in that way is one that does not love Jesus Christ. Another way to demonstrate that a believer may not love the Lord Jesus is that it is possible that a believer may love the world more than Jesus Christ in which case the person does not love Jesus Christ. The Lord Jesus conveyed this point when He demanded total devotion to Him in such a way that devotion to him exceeds devotion that one has for parents as we may gather from Matthew 10:37:
“Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me.
The word “loves” is translated from the Greek word (phileō) used in our passage of 1 Corinthians 16:22 that we indicated has the sense of “to have a great affection or care for or loyalty towards someone.” Thus, the Lord Jesus meant that anyone that cares more or has more loyalty to parents is not worthy of Him, that is, such a person could not be His disciple. The implication is that such a believer does not love Jesus Christ. Apostle Paul expressed the same concept of a believer not loving the Lord Jesus when he described Demas as loving the world as stated in 2 Timothy 4:10:
for Demas, because he loved this world, has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
To say that Demas loved this world is to say that he does not love the Lord Jesus. This interpretation is supported by what the Holy Spirit said through Apostle John when he commanded believers not to love the world as given in 1 John 2:15:
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.
The sentence the love of the Father is not in him may be understood either as a person’s love for the Father or the Father’s love for the individual. Both are applicable; however, because the instruction is for believers not to love the world, it is the love for the Father that is the focus of what Apostle John wrote. So, if a believer loves the world, that person does not love the Father and so does not love the Son, the Lord Jesus Christ. Still another way to demonstrate that it is possible for a believer not to love Jesus Christ is that a believer’s love for Jesus Christ may wane off or grow cold. This was the case with the charge of the Lord Jesus to the church in Ephesus as recorded in Revelation 2:4:
Yet I hold this against you: You have forsaken your first love.
The object of this first love is the Lord Jesus Christ and by implication fellow believers. You see, you cannot love Jesus Christ and not love believers because Jesus Christ commands us to love our fellow believers. Therefore, if a person loves Jesus Christ the individual will indeed love fellow believers. Anyway, the fact is that the believers in Ephesus were charged of forsaking their first love for the Lord Jesus implying a love that has grown cold that it can be said they no longer love the Lord Jesus. The point we are stressing is that it is possible for a believer not to love the Lord Jesus Christ as we have explained.
In any case, the apostle declared what he said should happen to the individual that does not love the Lord Jesus in the next expression of 1 Corinthians 16:22 a curse be on him or more literally let him be accursed.
What is the apostle’s declaration about? It depends on whether the declaration applies to a believer or an unbeliever. Before we can proceed to explain the application of the apostle’s declaration, we need to understand what the word “curse” means. The word “curse” of the NIV is translated from a Greek word (anathema) that is used in the Septuagint to translate a Hebrew word (ḥērěm) that refers to consecrated possession, that is, a thing devoted to the Lord either to be preserved or to be destroyed, that is, cursed. The sense of something devoted to the Lord that is to be preserved is a property, as for example, a field given to Yahweh, according to Leviticus 27:21:
When the field is released in the Jubilee, it will become holy, like a field devoted to the LORD; it will become the property of the priests.
The sense of something that is to be destroyed or that is cursed is the city of Jericho as we read in Joshua 6:17:
The city and all that is in it are to be devoted to the LORD. Only Rahab the prostitute and all who are with her in her house shall be spared, because she hid the spies we sent.
A thing that is cursed implies that it is hostile to God. In the NT, the Greek word is used negatively, to refer either to a thing or a person under the curse or the wrath of God and therefore set apart for destruction so may mean “cursed, accursed.” The word is used primarily in the NT by Apostle Paul in that of the six occurrences of the word in Greek NT, he used it five times. The only passage the word was not used by the apostle is by Luke to describe those who placed themselves under oath to kill the apostle as we read in Acts 23:14:
They went to the chief priests and elders and said, “We have taken a solemn oath not to eat anything until we have killed Paul.
The sentence of the NIV We have taken a solemn oath is more literally We have bound ourselves under a curse. Apostle Paul used the word to express a wish that was impossible, that of being separated from Christ and benefits of His death on the cross, to convey his concern for the salvation of the Jewish people as we read in Romans 9:3:
For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race,
There is no word “race” used in this passage since the sentence my brothers, those of my own race is literally my fellow countrymen according to the flesh. The apostle used our Greek word twice in his epistles to the Galatians in his pronouncement against those who preach a counterfeit gospel message where the translators of the NIV rendered the word “eternally condemned” although the word was probably used to say that a person should be deprived of God’s favor and be the object of His eternal destruction as we read, for example, in Galatians 1:8:
But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!
The expression let him be eternally condemned, in this verse and Galatians 1:9, is more literally let him be accursed. In the two usages of the word in 1 Corinthians (see 12:3) the word means “cursed, accursed.” Of course, in our passage of 1 Corinthians 16:22, it has the sense of “cursed thing,” that is, the object of cursing or detestation; that which is execrated/abhorred. In effect, the object of cursing is placed under divine curse or judgment. With this understanding we can now apply what the apostle declared that will come to the person who does not love the Lord Jesus Christ.
If an unbeliever does not love Jesus Christ in the sense that person has not believed in Jesus Christ, that is, the person has not obeyed the command to believe in Jesus Christ, that person would be under eternal condemnation. This means that such a person is eternally doomed. The individual will be the recipient of eternal punishment from the Lord Jesus as implied in what the Holy Spirit stated through Apostle Paul in 2 Thessalonians 1:8–9:
8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power.
Believers are not subject to eternal destruction or eternal condemnation as stated, for example, in Romans 8:1:
Therefore, there is now no condemnation for those who are in Christ Jesus,
Because believers are no longer under condemnation they are will no longer come under God’s eternal wrath as implied in 1 Thessalonians 5:9:
For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.
The only thing a believer who does not love the Lord Jesus will face is divine discipline as declared in Revelation 3:19:
Those whom I love I rebuke and discipline. So be earnest, and repent.
Thus, if the person that does not love the Lord is a believer the individual comes under curse in the sense of divine discipline of the type, the apostle had already taught in 1 Corinthians 11:32:
When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
But if the person that does not love the Lord is an unbeliever, the curse is eternal damnation.
Be that as it may, the apostle ends his first declaration with the last expression of 1 Corinthians 16:22 Come, O Lord. The expression is translated from an Aramaic expression that appears only here in all of the NT epistles, that can be read in one of two ways. It can be read as marana tha so that it is translated in English as Come, O Lord or it can be read as maran atha in which case it is translated Our Lord has/is/will come. The first reading translated Come, O Lord is probably what apostle meant since the context is that of blessing and cursing. The first reading is an Aramaic formula evidently associated with early Christian liturgy of the Lord’s Supper that means “our Lord, come.” The apostle used it in our passage without explanation signaling that it must have been a widely used expression in his time among believers. We cannot be certain of how it was used but clearly the first recipients of this epistle were acquainted with the expression and so they would understand what the apostle meant. Nonetheless, in the context of blessing and cursing, the apostle probably used it as a prayer either for the Lord to come and judge those who do not love Him or for Him to make His presence known to those who love Him by blessing them in a special way. This brings us to the second declaration of the apostle in the passage we are expounding.
The second declaration of the apostle is one of blessing as given in 1 Corinthians 16:23 The grace of the Lord Jesus be with you.
The word “grace” is translated from a Greek word (charis) that is often rendered “grace” in our English versions. “Grace” is often taken as a reference to God’s unmerited favor in some contexts but that is not a blanket meaning. For example, the Greek word is used in Luke 2:40:
And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.
Clearly, since the recipient of God’s grace is the Lord Jesus Christ, grace could not possibly mean God’s underserved favor to sinners. Here grace means “blessing” or God’s favor in a general sense of His beneficent disposition toward someone. It can also mean favored status indicating that Jesus enjoyed favored status with God. In some contexts, the Greek word rendered “grace” when used of God means His “gracious care” as part of the meaning of the Greek word as “beneficent disposition toward someone.” It is this meaning that is intended when the Greek word is used in connection with the ministry of Paul and Barnabas in what they did, reported in Acts 14:26:
From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed.
In effect, the phrase committed to the grace of God means that Paul and Barnabas were entrusted to God to care for them or to show His goodness to them. Thus, the word “grace” has the meaning of “gracious care” in this passage in Acts. Anyway, the Greek word often translated “grace” has various ranges of meaning. The word when used in relationship with a person may refer to that which is attractive or appealing in someone that draws favorable reaction from others, hence may mean “charming, pleasant, attractive” as Apostle Paul used the word in his instruction regarding believer’s speech or communication in Colossians 4:6:
Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.
The instruction let your conversation be always full of grace means that believer’s conversation should always be pleasant.
Another meaning of the Greek word is “thanks, gratitude” as a response to generosity one receives. It is in this sense that the word is used in the instruction of the Holy Spirit through Apostle Paul about what is expected of believers in Colossians 3:16:
Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.
Another meaning of the Greek word is that beneficent disposition toward someone, that is, favor, help or care, good will, shown or received by another. Grace as a favor that one grants to another without any obligation on the part of the one who grants the favor is reflected in 2 Timothy 1:9:
who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,
Grace in this verse is that special favor that God granted us in Christ Jesus.
Another general meaning of our Greek word is a practical act of goodwill hence means “favor, gracious deed, or gift.” It is in this sense that the word is used in James 4:6:
But he gives us more grace. That is why Scripture says: “God opposes the proud but gives grace to the humble.”
To say that God gives grace in this context means He shows kindness or favor. In other contexts, grace may mean “kindness” or “love.” This is the sense in John 1:14:
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
To say that Jesus is full of grace means that He is full of love and kindness so that grace has the sense of “love” and “kindness.” By the way, to say that Jesus is full of truth means He is the true or complete revelation of God. There are other meanings to our Greek word but the ones we have given show that it is a word with a range of meanings. That aside, in our passage of 1 Corinthians 16:23, the word has the sense of “divine favor.” This divine favor is associated with the Lord Jesus in the phrase grace of the Lord Jesus. The apostle declares that the grace from the Lord Jesus should be with the Corinthians. Such declaration is reminiscent of the psalmist’s prayer stated in Psalm 90:17:
May the favor of the Lord our God rest upon us; establish the work of our hands for us— yes, establish the work of our hands.
Indeed, nothing can be better on this planet than to enjoy the Lord’s favor. A person who enjoys His favor is a blessed individual. Noah stood out among the people of the Antediluvian period because he enjoyed Yahweh’s favor as stated in Genesis 6:8:
But Noah found favor in the eyes of the LORD.
King David’s greatness is because he enjoyed God’s favor as Stephen under the control of the Holy Spirit testified during his sermon as we read in Acts 7:46:
who enjoyed God’s favor and asked that he might provide a dwelling place for the God of Jacob.
Thus, the apostle declared, or should we say prayed for the favor of the Lord Jesus to rest on the Corinthians as he concludes his epistle. This brings us to the last declaration of the apostle in the closing section of this first epistle to the Corinthians.
The third declaration of the apostle to the Corinthians involves the concept of love. It is this that he stated in 1 Corinthians 16:24 My love to all of you in Christ Jesus. Amen. Our concern is to determine what the apostle meant in the Greek as reflected in the literal translation My love with all of you in Christ Jesus since there is no verb used. To interpret what the apostle meant, we should recognize that the word “love” is translated from a Greek noun (agapē) that in the NT generally refers to the quality of warm regard for and interest in another hence may mean “esteem, affection, regard, love.” So, the meaning “love” in our passage of 1 Corinthians 16:24 has the sense of “strong affection and interest in the affairs of another.” With this understanding, we proceed to interpret what the apostle conveyed.
There are two possible ways of understanding the literal phrase My love with all of you in Christ Jesus. It could be interpreted that the apostle is using love as a form of greeting so that he said that his love will be with the Corinthians. This interpretation leads to the translation My love be with all of you in Christ Jesus as reflected in many of our English versions. Another interpretation is that the apostle meant to declare that his love remains for them, that is, that he continues to love them. This interpretation leads to the translation My love is with all of you in Christ Jesus. This is probably the interpretation reflected in the NJB and the ISV. Although we cannot be certain of what the apostle meant, it is probably the second interpretation that was in his mind. In effect, he wanted to assure the Corinthians that he loves them as believers in Christ. This will be in keeping with his declaration of love to them in 2 Corinthians 2:4:
For I wrote you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you.
Anyway, the apostle reminded the Corinthians that the basis for his love and the sphere of his love is the Lord Jesus as in the phrase in Christ Jesus. It is fitting that the apostle ended his epistle with reference to Christ Jesus since everything about our life is centered in Him.
In any case, 1 Corinthians 16:24 ends in the NIV with the word Amen. The word Amen of the NIV is not found in most ancient manuscripts and so it is not reflected in most of our English versions. That we find the word in some later Greek manuscripts is easier to explain than why it would have been omitted in ancient manuscripts if it was in the original manuscript of the epistle of 1 Corinthians. It is probably that the word Amen was added as a response to the hearing of the reading of the epistle by believers who heard it read and so that might explain how it appeared in later Greek manuscripts. By the way, the word Amen is a word that is transliterated from Hebrew, and it has the meaning of “strong affirmation of what is stated.” Thus, it is used as “an exclamation of agreement to a doxology or prayer in Jewish and Christian liturgy.” With this, we come to the end of our study of this first epistle to the Corinthians. However, I trust that with this study you have become aware of how deplorable partisanship and sexual immorality are to God. You have learned the role of sex in marriage. That you have understood the practice of the Lord’s Supper and the associated Love Feast in Christian worship. I trust you have understood various spiritual gifts. You have understood why diversity in the church of Christ should not be seen as a bad thing but cherished. I trust you have understood what love is. I trust that you are clear about the gospel of Christ. I trust you are clear in your mind regarding issues related to bodily resurrection. But above all, I trust that you have gained a better appreciation for the Lord Jesus because of what He had to give up so you will have eternal life. You can always go back online and relisten to any of these topics. May the Lord grant everyone that has gone through this study an undying love for Him!
04/05/24