TRV
[Our Lord, come!]
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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
Three Centuries of Reception
4 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.
Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.
Paul is referring to the Jews, who were accursed because they said that the Lord had not yet come.
The person who does not keep the commandments has no love for the Lord.
"If any man love not our Lord Jesus Christ, let him be anathema."
By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.
"Maran atha." For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.
But what is the meaning of "Maran atha?" "Our Lord is come." For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection. And not only this, but also to rebuke them; as if he had said, "The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing," saith he, "and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin."
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Summary
The Apostle Paul concludes his first epistle to the Corinthian church with a stark and potent declaration, asserting that anyone who does not genuinely love the Lord Jesus Christ is subject to a divine curse and impending judgment. This powerful statement serves as a final, emphatic summary of the epistle's underlying themes, underscoring the absolute necessity of a heartfelt, active relationship with Christ as the ultimate test of one's spiritual standing and the foundational requirement for salvation.
Context
Literary Context
This verse is the penultimate statement in Paul's first letter to the Corinthians, immediately preceding his final benediction and personal greeting. It follows extensive instructions on various aspects of Christian life and doctrine, including church divisions, sexual morality, spiritual gifts, the resurrection, and practical matters like the collection for the saints. Coming after Paul's profound discourse on the supremacy of love in 1 Corinthians 13, and his emphasis on the centrality of Christ's resurrection in 1 Corinthians 15, this concluding anathema highlights the critical importance of a personal, loving devotion to Christ as the summary and ultimate test of genuine faith. Its abruptness and severity serve as a final, unyielding warning to a church plagued by spiritual immaturity and internal strife.
Historical & Cultural Context
The Corinthian church was a complex community situated in a major Roman port city, a hub of trade, diverse philosophies, and prevalent immorality. The church itself was characterized by factions, spiritual pride, misuse of spiritual gifts, and ethical compromises. Paul's letter addresses these specific issues, aiming to restore unity, moral purity, and sound doctrine. The use of "Anathema" (a Greek term for a curse or devotion to destruction, often found in the Septuagint for the Hebrew cherem) would have been understood as a severe pronouncement of separation from God's favor. The inclusion of "Maranatha," an Aramaic phrase, is particularly striking. Its use in a Greek letter suggests a common, perhaps liturgical, expression among early Jewish Christians, emphasizing the imminent return of Christ and the expectation of divine judgment and vindication.
Key Themes
This verse powerfully encapsulates several key themes woven throughout 1 Corinthians and the broader New Testament. Foremost is the Centrality of Christ's Lordship, asserting that true faith is not merely intellectual assent but a transformative, loving allegiance to Jesus as Lord. This love is presented as the ultimate measure of one's standing, echoing themes from 1 Corinthians 13:1-3. Secondly, it underscores the theme of Divine Judgment and Accountability, reminding believers of the serious consequences for rejecting or being indifferent to Christ, a concept also found in Paul's warnings against unrepentant sin earlier in the letter (e.g., 1 Corinthians 5:5). Finally, the inclusion of "Maranatha" introduces the Eschatological Hope and Imminent Return of Christ, a theme that motivates holy living and righteous judgment, as seen in passages like 1 Corinthians 1:7-8.
Exposition and Analysis
Key Word Analysis
This word, from which we get "fond of" or "have affection for," denotes a personal attachment, a matter of sentiment or feeling. The Strong's data highlights its distinction from agapáō, which embraces deliberate assent of the will and principle. Here, Paul emphasizes a genuine, heartfelt affection for Jesus, not just intellectual agreement or dutiful adherence. It speaks to a deep, personal devotion that goes beyond mere outward conformity.
Derived from a word meaning "to set up" or "to devote," anáthema here signifies a state of being accursed or devoted to destruction. In biblical usage, it often refers to something set apart for God's judgment, implying spiritual separation and exclusion from God's blessing. It is a severe pronouncement, indicating a state of being under divine curse for those who reject or fail to genuinely love the Lord Jesus Christ.
This unique Aramaic phrase, transliterated into Greek, means "Our Lord has come" or, more commonly in this context, "Our Lord, come!" or "Our Lord is coming." It serves as an urgent plea for Christ's swift return, invoking His coming as the ultimate arbiter of judgment and justice. Its inclusion adds an eschatological dimension, emphasizing that the Lord's return will bring both vindication for the faithful and judgment for the unfaithful, underscoring the urgency of genuine love for Christ.
Verse Breakdown
"If any man love not the Lord Jesus Christ"
This opening clause establishes the condition for the severe pronouncement that follows. The "love" specified here is not merely intellectual assent or a superficial acknowledgment, but a deep, personal affection and devotion (as conveyed by philéō). It implies a genuine, active relationship with Jesus Christ, recognizing Him as "Lord" (kýrios), the supreme authority and master. The absence of this love is presented as a fundamental spiritual deficiency, indicating a lack of true saving faith and allegiance.
"let him be Anathema"
This is the solemn consequence for the one who does not love the Lord Jesus Christ. "Anathema" signifies a state of being cursed or devoted to destruction, implying a spiritual separation from God's grace and a fearful expectation of divine judgment. It is a pronouncement of being set apart for divine wrath, excluded from the community of God's people and His blessings. This is not a human curse, but a declaration of a spiritual reality before God.
"Maranatha"
This Aramaic exclamation serves as both a solemn invocation and a powerful reminder. Interpreted as "Our Lord, come!" or "Our Lord is coming," it adds an urgent, eschatological dimension to the anathema. It implies that the judgment pronounced upon those who do not love Christ is not only a present spiritual reality but also a future certainty, to be fully realized at the Lord's return. It serves as a stark warning and a call to readiness, emphasizing the finality and inevitability of Christ's ultimate judgment.
Literary Devices
Paul employs several potent Literary Devices to convey the gravity of his final warning. The verse functions as a powerful Exclamation and Solemn Pronouncement, delivered with an almost prophetic force, underscoring the absolute essentiality of love for Christ. The abrupt shift to the Aramaic Transliteration "Maranatha" within a Greek letter creates a sense of immediate urgency and a direct appeal to a shared, deeply held belief among early Christians regarding Christ's imminent return. This device also lends an air of ancient authority and sacredness to the pronouncement. Furthermore, the verse can be seen as a form of Apostrophe, as Paul addresses a hypothetical "any man" who lacks this essential love, thereby making the warning universal and personally applicable to every reader. The stark Juxtaposition of love for Christ with the severe consequence of "Anathema" heightens the dramatic impact and reinforces the critical nature of this spiritual requirement.
Theological and Thematic Connections
This verse profoundly connects to the core Christian doctrine of salvation by grace through faith, emphasizing that genuine faith is inextricably linked to a loving relationship with Jesus Christ. It highlights that true Christianity is not merely intellectual assent to a set of beliefs or adherence to rituals, but a heartfelt, active, and transforming devotion to the person of Jesus. The pronouncement of "Anathema" underscores the seriousness of rejecting Christ or remaining indifferent to Him, revealing the ultimate spiritual consequence of such a posture. Conversely, "Maranatha" reminds believers of the blessed hope of Christ's return, which serves as both a comfort for the faithful and a final reckoning for those who have refused His love and lordship. It ties the present reality of one's relationship with Christ to the future reality of His coming kingdom and judgment.
Reflection and Application
1 Corinthians 16:22 serves as a piercing call to self-examination, urging every individual to honestly assess the depth and sincerity of their love for Jesus Christ. It challenges us to move beyond superficial religiosity or cultural Christianity to a profound, personal devotion. Is our "love" for Christ merely intellectual agreement, or does it manifest in a heartfelt affection, obedience, and desire to live for Him? This verse reminds us that the Christian faith is not a passive affiliation but an active, transforming relationship with the living Lord. Living with the expectation of "Maranatha" should purify our lives, motivate us to share the Gospel, and inspire us to persevere in love and faithfulness, knowing that our Lord is indeed coming soon to judge the living and the dead. It compels us to prioritize our relationship with Christ above all else, for it is the ultimate determinant of our eternal destiny.
Questions for Reflection
FAQ
What does "Anathema Maranatha" truly mean, and why are these two words paired together?
"Anathema Maranatha" is a powerful and solemn declaration, combining a Greek term and an Aramaic phrase. "Anathema" (Greek) signifies a state of being cursed or devoted to destruction, implying spiritual separation from God's grace and a fearful expectation of divine judgment. It's a severe pronouncement against those who reject or do not genuinely love the Lord Jesus Christ. "Maranatha" (Aramaic) means "Our Lord has come" or, more commonly in this context, "Our Lord, come!" or "Our Lord is coming." These two terms are paired to emphasize the gravity and finality of the spiritual state described. The "Anathema" declares the present spiritual reality of being under a curse for those who lack love for Christ, while "Maranatha" points to the future, imminent return of the Lord, who will ultimately execute this judgment. It serves as both a dire warning and a reminder of Christ's ultimate authority and the accountability of all before Him. The pairing underscores that the lack of love for Christ has eternal consequences that will be fully realized at His coming.
Is this verse a curse on specific individuals, or a general principle?
While the language is direct ("If any man"), the verse functions primarily as a general principle and a solemn warning rather than a specific curse on named individuals. Paul is not singling out particular people in Corinth but is laying down a fundamental truth about the nature of salvation and judgment. It serves as a universal declaration that a genuine, loving relationship with the Lord Jesus Christ is absolutely essential for salvation. Those who lack this love, by their own spiritual posture, place themselves outside of God's grace and under His righteous judgment, which will be fully revealed at Christ's return. It's a stark reminder that indifference or rejection of Christ has eternal implications, urging all who hear to examine their hearts and ensure their love for Him is sincere and active. This principle is consistent with other New Testament teachings on the necessity of faith and love for Christ, such as John 3:18 and Hebrews 10:26-27.
Christ-Centered Fulfillment
1 Corinthians 16:22, though a stern warning, finds its deepest Christ-centered fulfillment not in a legalistic demand for love, but in the profound truth that our love for Christ is always a response to His prior, sacrificial love for us. The "Anathema" pronounced upon those who do not love the Lord Jesus Christ highlights the absolute necessity of Christ as the sole means of salvation. Without Him, humanity remains under the curse of sin and the just judgment of God, a state from which only Christ can deliver. His death on the cross absorbed the "Anathema" that was due to us, becoming a curse for us so that we might receive the blessing of Abraham (Galatians 3:13-14). Therefore, to "love not the Lord Jesus Christ" is to reject the very One who bore the curse in our place. The "Maranatha" further points to Christ as the returning King and ultimate Judge, before whom all will stand (2 Corinthians 5:10). Yet, for those who love Him, His return is not a fearful judgment but a glorious consummation, the day when He will gather His beloved bride to Himself (Revelation 22:20). Thus, this verse ultimately magnifies Christ as both the Deliverer from the curse and the glorious Hope of His people, compelling a love that is born out of gratitude for His saving work and anticipation of His coming kingdom.