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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 16:19–24. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle closes his epistle,
I.With salutations to the church of Corinth, first from those of Asia, from Priscilla and Aquila (who seem to have been at this time inhabitants of Ephesus, vid. Act 18:26), with the church in their house (Co1 16:19), and from all the brethren (Co1 16:20) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, Co1 16:19. It is very probable that the family itself is called the church in their house. Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins,
1.An advice, that they should greet one another with a holy kiss (Co1 16:20), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another.
2.He subjoins his own salutation: The salutation of me Paul with my own hand, Co1 16:21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added (Th2 3:17), Which is my token in every epistle, the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, Gal 6:11. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.
II.With a very solemn warning to them:
If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, Co1 16:22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise man, who feareth always. Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Here observe,
1.The person described, who is liable to this doom: He that loveth not the Lord Jesus Christ. A meiōsis, as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity of the gospel, or those principles of it which were the great motives to purity of life, by pretenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those men had a spite at Christ; and, if the Corinthians give ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. "Do not give into such conduct, if you would escape the severest vengeance." Note, Professed Christians will, by contempt of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in their plain and obvious meaning, for such as are without holy and sincere affection for the Lord Jesus Christ. Many who have his name much in their mouths have no true love to him in their hearts, will not have him to rule over them (Luk 19:27), no, not though they have very towering hopes of being saved by him. And none love him in truth who do not love his laws and keep his commandments. Note, There are many Christians in name who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking? What, not love the most glorious lover in the world! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation! What had we a power of loving for, if we are unmoved with such love as this, and without affection to such a Saviour? But,
2.We have here the doom of the person described: "Let him be Anathema, Maran-atha, lie under the heaviest and most dreadful curse. Let him be separated from the people of God, from the favour of God, and delivered up to his final, irrevocable, and inexorable vengeance" Maran-atha is a Syriac phrase, and signifies The Lord cometh. That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profession they make, is coming to execute judgment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without remedy. The wrath of God abides on every one who believes not on the Son, Joh 3:36. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.
III.With his good wishes for them and expressions of good-will to them.
1.With his good wishes: The grace of our Lord Jesus Christ be with you, Co1 16:23. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all,
2.With the declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jesus, Amen, Co1 16:24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ's sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but those must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul refers to two kinds of church—public and domestic. One in which everyone assembles, he calls public. The other, in which people gather together through friendship, he calls domestic. Any place where a presbyter celebrates the solemn rites is called a church.
"All the Churches of Asia salute you." He is continually making the members combine and cleave together in one by means of the salutation.
"Aquila and Priscilla salute you much in the Lord;-for with them he was lodging, being a tent-maker-"with the Church which is in their house." This thing too is no small excellency, that they had made their very house a Church.
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Summary
This verse concludes Paul's First Letter to the Corinthians with a series of warm greetings, highlighting the interconnectedness of early Christian communities. It conveys the salutations from the churches in the Roman province of Asia, specifically mentioning Aquila and Priscilla, prominent co-laborers with Paul, who extend their greetings "in the Lord" along with the Christian assembly that met in their home. The verse underscores the vital role of inter-church fellowship, personal hospitality, and the house church model in the nascent Christian movement.
Context
Literary Context
1 Corinthians 16:19 falls within the concluding remarks of Paul's first epistle to the Corinthian church. The preceding verses (1 Corinthians 16:1-18) contain practical instructions regarding the collection for the saints, Paul's travel plans, and commendations for individuals like Timothy, Apollos, and Stephanas. This verse, along with the subsequent greetings and Paul's personal benediction, serves as a customary epistolary closing, reinforcing the personal bonds and mutual care within the broader Christian community. It transitions from doctrinal and practical instruction to personal fellowship, underscoring that the theological truths Paul has expounded have tangible implications for communal life and relationships.
Historical & Cultural Context
The "churches of Asia" refers to the Christian congregations established in the Roman province of Asia, located in modern-day western Turkey. This region was a significant hub of early Christian missionary activity, particularly through Paul's extensive ministry in Ephesus, its capital, which lasted for over two years (as detailed in Acts 19). The inclusion of greetings from these churches signifies the growing network of believers beyond isolated local assemblies, fostering a sense of shared identity and purpose. Aquila and Priscilla were Jewish Christian tentmakers whom Paul first encountered in Corinth (see Acts 18:2-3). They became close associates of Paul, traveling with him to Ephesus (Acts 18:18-19) and later hosting a church in their home in Rome before returning to Ephesus (Romans 16:3-5). Their consistent presence and ministry, often involving hosting "house churches," illustrate a common practice in early Christianity where believers gathered in private residences due to the absence of dedicated church buildings and for practical reasons of fellowship and discipleship.
Key Themes
This verse contributes to several key themes prevalent in 1 Corinthians and the broader New Testament. Firstly, it highlights the theme of Christian Unity and Interconnectedness, demonstrating that individual churches were not isolated entities but part of a larger, unified body of Christ, sharing fellowship and mutual concern across geographical distances. Secondly, the mention of "the church that is in their house" underscores the critical role of House Churches as the primary locus for early Christian worship, teaching, and community life. These intimate settings facilitated deep discipleship and personal relationships, as also seen in Romans 16:5 and Colossians 4:15. Thirdly, the verse exemplifies Partnership in Ministry, showcasing Aquila and Priscilla as exemplary co-laborers with Paul, actively involved in hosting, teaching, and supporting the nascent Christian movement. Finally, the phrase "salute you much in the Lord" emphasizes that these greetings are not mere social formalities but expressions of Spiritual Fellowship and Love, rooted in a shared relationship with Christ and reflecting the spiritual bond that united believers.
Exposition and Analysis
Key Word Analysis
From a compound meaning "a calling out," this term refers to a popular assembly or, specifically in the New Testament, a religious congregation. It denotes a gathering of believers, whether a local assembly or the universal body of Christ. In this context, it refers to the distinct Christian communities in various cities within the Roman province of Asia, emphasizing their collective identity and shared faith.
This verb means "to enfold in the arms," implying a warm embrace, and by extension, "to greet," "to welcome," or "to bid farewell." It conveys a sense of affection, respect, and personal warmth. Its use here indicates genuine Christian love and fellowship, transcending mere formality.
This phrase combines the preposition en ("in," denoting position or state) with kýrios ("Lord," referring to Jesus Christ). It signifies that the greetings are not merely human expressions but are rooted in and defined by their shared relationship with Jesus Christ. This spiritual foundation elevates the greeting from a social custom to a profound statement of unity, mutual belonging, and shared identity within the divine fellowship. It implies that their connection and affection are empowered and sanctified by their common faith in Christ.
Verse Breakdown
"¶ The churches of Asia salute you."
This opening clause establishes a broad network of Christian fellowship. It indicates that the greetings extended to the Corinthian believers were not just from Paul but from the collective body of believers across the Roman province of Asia, signifying a widespread spiritual solidarity and mutual recognition among early Christian communities.
"Aquila and Priscilla salute you much in the Lord,"
This part narrows the focus to specific individuals, Aquila and Priscilla, who were prominent and highly respected figures in the early church. Their greeting is described as "much" (πολύς, polýs), indicating a strong, heartfelt, and abundant salutation. Crucially, this greeting is "in the Lord," emphasizing that their affection and connection are deeply rooted in their shared faith and relationship with Jesus Christ, making it a spiritual rather than merely a social bond.
"with the church that is in their house."
This final clause reveals a key aspect of early Christian practice: the "house church." It signifies that Aquila and Priscilla not only hosted believers but that their home served as a regular gathering place for a Christian congregation. This detail highlights the intimate, familial, and decentralized nature of early church life, where homes were vital centers for worship, teaching, fellowship, and discipleship.
Literary Devices
The verse employs several literary devices to convey its message of communal warmth and spiritual unity. Metonymy is evident in "the churches of Asia," where "churches" stands for the collective body of believers within that region, representing their unified voice. Similarly, "the church that is in their house" uses Synecdoche, where the house is a part that represents the whole congregation gathering there, emphasizing the intimate and domestic setting of early Christian worship. The phrase "salute you much in the Lord" utilizes Emphasis through the adverb "much" (πολύς), highlighting the depth and sincerity of the greeting. Furthermore, the recurring act of "saluting" (ἀσπάζομαι) creates a sense of Repetition, reinforcing the theme of mutual affection and fellowship that binds believers together across geographical distances and personal relationships.
Theological and Thematic Connections
1 Corinthians 16:19 powerfully illustrates the organic unity of the early church, transcending geographical boundaries and individual congregations. It underscores that Christian fellowship is not merely a social construct but a spiritual reality, rooted in a shared relationship with Christ. The "house church" model, exemplified by Aquila and Priscilla, reveals the adaptable and intimate nature of early Christian gatherings, emphasizing hospitality, personal discipleship, and the communal expression of faith within a familial setting. These greetings, "in the Lord," elevate human interaction to a sacred plane, reminding believers that all relationships within the body of Christ are sanctified and empowered by their common Lord. This verse serves as a timeless reminder of the importance of mutual encouragement, active partnership in ministry, and the profound spiritual bonds that unite believers in Christ.
Reflection and Application
1 Corinthians 16:19 offers profound insights for contemporary believers, reminding us that the Christian faith is inherently communal and relational. Just as the early churches in Asia and individuals like Aquila and Priscilla extended heartfelt greetings, we are called to cultivate genuine fellowship and mutual encouragement within our own Christian communities. This verse challenges us to move beyond superficial interactions, fostering deep, Christ-centered relationships that reflect the spiritual bond we share. The concept of the "church in the house" remains highly relevant, encouraging us to consider how our personal homes can be centers of hospitality, discipleship, and mission, whether through small groups, Bible studies, or simply opening our lives to one another. It prompts us to value intimate fellowship and personal connection as vital components of spiritual growth and communal strength. Our greetings and interactions with fellow believers should always be "in the Lord," signifying that our love, support, and unity are grounded in our shared identity in Christ, fostering a vibrant and interconnected body of believers.
Questions for Reflection
FAQ
Who were Aquila and Priscilla, and why are they significant?
Aquila and Priscilla (also known as Prisca) were a prominent Jewish Christian couple who played a significant role in the early church. They were tentmakers by trade, a profession they shared with Paul, and became close companions and co-laborers with him. Paul first met them in Corinth after they were expelled from Rome by Emperor Claudius's edict (see Acts 18:1-3). They traveled with Paul to Ephesus and later hosted a church in their home in Rome (Romans 16:3-5) before likely returning to Ephesus. Their significance lies in their consistent dedication to ministry, their hospitality in hosting house churches, and their active participation in teaching and discipling others, notably Apollos (Acts 18:24-26). They exemplify faithful partnership in the gospel.
What was a "house church" in the early Christian context?
A "house church" (Greek: oikos ekklēsía) refers to a Christian congregation that met regularly in a private home, as opposed to a dedicated public building. In the early centuries of Christianity, before the construction of large church buildings, believers typically gathered in the homes of wealthier or more hospitable members. These homes served as vital centers for worship, teaching, fellowship, prayer, and the breaking of bread. The mention of "the church that is in their house" for Aquila and Priscilla (also in Romans 16:5 and Colossians 4:15) highlights the intimate, familial, and decentralized nature of early Christian community life. These settings fostered deep personal relationships and facilitated discipleship.
Why is the phrase "in the Lord" significant when describing greetings?
The phrase "in the Lord" (Greek: en kyriō) is highly significant because it elevates the greetings from mere social courtesies to expressions of spiritual unity and shared identity in Christ. It signifies that the affection, respect, and fellowship among believers are not based on human affinity alone but are rooted in their common faith and relationship with Jesus Christ as their Lord. This phrase underscores that all true Christian relationships are sanctified and empowered by Christ, reflecting the spiritual bond that unites the body of believers. It implies that their connection transcends earthly circumstances and is eternal, reflecting the new creation found in Christ Jesus.
Christ-Centered Fulfillment
While 1 Corinthians 16:19 is a practical closing greeting, it subtly points to Christ as the ultimate source and sustainer of the church's unity and mission. The "churches of Asia" and the "church that is in their house" are not just random gatherings; they are assemblies of those called out by and belonging to Christ. Their ability to "salute" one another "much in the Lord" underscores that the very foundation of their fellowship and mutual affection is their shared relationship with Jesus. Christ is the head of this universal body, providing the spiritual glue that binds diverse individuals and communities together (Ephesians 4:15-16). The partnership of Aquila and Priscilla in ministry, and their hospitality in hosting a church, exemplify the practical outworking of Christ's commission to make disciples and build His kingdom, demonstrating how believers, empowered by His Spirit, participate in His ongoing work in the world (Matthew 28:19-20). Thus, even in these simple greetings, we see the vibrant, Christ-centered community, united by His Spirit and dedicated to His purposes, reflecting the love and unity He prayed for among His followers (John 17:20-23).