Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
The apostle, in his letter, had treated of the disorder that reigned among these believers, and his spirit was to a certain degree relieved by fulfilling this duty towards them; for, after all, they were Christians and an assembly of God. In the last Chapter he speaks to them in the sense of this, although he could not make up his mind to go to Corinth, for he had intended to visit them in going to Macedonia, and a second time in returning thence. He does not say here why he did not go thither on his way to Macedonia, and he speaks with uncertainty as to his sojourn at Corinth when he should arrive there on his return from Macedonia; if the Lord permitted, he would tarry awhile with them. The second epistle will explain all this. In their existing state his heart would not allow him to visit them. But he treats them tenderly, nevertheless, as still beloved Christians, giving them directions suited to the circumstances of the moment. They were to make a collection for the poor saints at Jerusalem, as had been arranged with the apostles when Paul left Jerusalem as the recognised apostle of the Gentiles. This was not to be done in haste when he came, but by laying up every week in proportion to their prosperity. He would send persons chosen by the Corinthians, or take them with him if he went himself to Jerusalem. He thought of remaining till Pentecost at Ephesus, where a great door was opened to him and there were many adversaries. If these two things go together, it is a motive for remaining; the open door is an inducement on the part of God, the activity of adversaries makes it necessary with regard to the enemy. A closed door is a different thing from opposition. People do not hearken if the door is shut; God does not act to draw attention. If God is acting, the assiduity of the enemy is but a reason for not abandoning the work. It appears (Co1 15:32) that Paul had already suffered much at Ephesus, but he still continued his work there. He could not pour out his heart on the subject to the Corinthians, seeing the state they were in. He does it in the second Epistle, when the first had produced the effect he desired. There was a tumult afterwards at Ephesus, stirred up by the craftsmen, in consequence of which Paul left the city (Acts 19). Verses 21, 22, of this Chapter in Act (Act 19:21-22)s shew us the period at which he wrote this letter. The danger to his life had preceded it, but he remained at Ephesus after that. The tumult closed the door and sent him away.
In Act 19:22 we see that he had sent Timothy into Macedonia. In our epistle he supposes that he might go on as far as Corinth. If he came, the Corinthians were to receive him as they would have received Paul. He had begged Apollos to go to them; he had already been made a blessing to them; and Paul thought he might be so again. He did not fear that Apollos would displace him in the heart of the Corinthians. But Apollos shared the apostle's feeling; he was not inclined to recognise, or by his presence to have the appearance of upholding, that which prevented Paul going thither; and the more so because there were some in the assembly at Corinth who wished to use his name as the standard of a party. Free in his movements, he would act according to the judgment which the Lord would enable him to form.
After speaking of Apollos, the apostle's mind turns again to his children in the faith, dear to him, whatever their faults might be. Verses 13, 14 (Co1 16:13-14), are the effusion of a heart which forgot these faults in the ardent desire of a charity that only thought of their blessingaccording to the Spirit. Three Corinthians had brought him supplies; it does not appear to have been on the part of the assembly, nor that it was any testimony of its love which had refreshed the apostle's heart. He would have the Corinthians to rejoice at it. He does not doubt that they loved him enough to be refreshed because it was so. Their charity had not thought of it beforehand; but he expresses his conviction that they took pleasure in the thought of his heart being refreshed. It is touching to see here, that the apostle's charity suggests that which grace would produce on the heart of the Corinthians, communicating that which they probably would not otherwise have known of the active charity of three brethren of the assembly; and, in love uniting them to his joy, if they had not been united to that which occasioned it. The flame of charity communicates itself by rising above coldness, and reaching the depths of divine life in the heart; and, once communicated, the soul, before unkindled, glows now with the same fire.
We find in this Chapter four channels, so to speak, of ministry. Firstly, the apostle, sent direct from the Lord and by the Holy Ghost. Secondly, persons associated with the apostle in his work, and acting at his desire, and (in the case of Timothy) one pointed out by prophecy. Thirdly, an entirely independent labourer, partly instructed by others (see Act 18:26), but acting where he saw fit, according to the Lord and to the gift he had received. Fourthly, one who gives himself to the service of the saints, as well as others who helped the apostle and laboured. Paul exhorts the faithful to submit themselves to such, and to all those who helped in the work and laboured. He would also have them acknowledge those who refreshed his heart by their service of devotedness. Thus we find the simple and important principle according to which all the best affections of the heart are developed, namely, the acknowledgment of every one according to the manifestation of grace and of the power of the Holy Ghost in him. The christian man submits to those who addict themselves to the service of the saints; he acknowledges those who manifest grace in a special way. They are not persons officially nominated and consecrated who are spoken of here. It is the conscience and the spiritual affection of Christians which acknowledges them according to their work a principle valid at all times, which does not permit this respect to be demanded, but which requires it to be paid.
We may remark, here, that this epistle, although entering into all the details of the interior conduct of an assembly, does not speak of elders or of any formally established officers at all. It is certain, that in general there were such; but God has provided in the word for the walk of an assembly at all times, and, as we see, principles which oblige us to acknowledge those who serve in it through personal devotedness without being officially appointed. General unfaithfulness, or the absence of such established officers, will not prevent those who obey the word from following it in all that is needful for christian order. We see moreover that, whatever might be the disorder, the apostle recognises the members of the assembly as being all real Christians; he desires them to acknowledge one another by the kiss of love, the universal expression of brotherly affection. This is so entirely the case that he pronounces a solemn anathema on every one who loved not the Lord Jesus. There might be such, but he would in no way recognise them. If there were any, let them be anathema. Is this an allowed mixture? He will not believe it, and he embraces them all in the bonds of christian love (Co1 16:24).
The last point is important. The state of the assembly at Corinth might give room for some uncertainty as to the Christianity of certain members, or persons in connection with them although not dwelling at Corinth. He admonishes them; but in fact, in cases of the most grievous sin where the discipline of God was exercised, or that of man was required, the guilty are looked upon as Christians. (See Chapter 10 for the warning; Co1 11:32 for the Lord's discipline; for that of man, Co1 5:5 in this epistle; for the principle, Co2 2:8). Besides, he denounces with an anathema those who do not love the Lord Jesus. Discipline is exercised towards the wicked man who is called a brother. He who calls himself a Christian, yet does not really love the Lord for there may be such is the subject of the most terrible anathema.
It is sweet to see that, after faithfully (although with anguish of heart) correcting every abuse, the spirit of the apostle returns by grace into the enjoyments of charity in his relationship with the Corinthians. The terrible Verse 22 (Co1 16:22) was not felt to be inconsistent with the love that dictated the other Verses. It was the same spirit, for Christ was the sole spring of his charity.
We may notice (Co1 16:21) that the apostle, as other passages testify, employed some one to write for him. The Epistle to the Galatians is an exception. He verified his epistles to the assemblies by writing the salutation at the end with his own hand, marking the importance he attached to the exactitude of the verbal contents, and confirming the principle of an exact inspiration. His heart flows out (Co1 16:24), and he comforts himself in being able to acknowledge them all in love.