1 Corinthians Chapter 16: Commentary

  

  1: Now concerning the collection for the saints as I have prescribed to the out-calleds of of Galatia,[1] even so do ye 2: Upon the first day of the week let every one of you lay aside themselves in store as God has prospered that there be no collections when I come 3: And when I come whomsoever you shall approve by your letters them will I send to bring your generosity to Jerusalem 4: And if it be worthwhile that I go also they shall go with me 5: Now I will come to you when I shall pass through Macedonia for I do pass through Macedonia ^{Acts 16:9} 6: And it may be that I will abide yes and winter with you that you may send me forth on my journey where-so-ever I may go 7: For I will not see you now by the way but I trust to tarry a while with you if the Lord permit 8: But I will tarry at Ephesus until Pentecost 9: For a great door and fruitful is opened to me and many ones opposing 10: Now if Timotheus come see that he may be with you without fear for he works the work of the Lord as I also do 11: Let not any therefore despise him ^{1 Timothy 4:12} but conduct him forth in peace that he may come to me for I look for him with the brethren 12: As touching [our] brother Apollos I greatly desired him to come to you with the brethren but his will was not at all to come at this time but he will come when he shall have convenient time [2] 13: Watch Stand fast in the faith Be strong [3], staunch 14: Do everything, your all, in love 15: I beseech you brethren you know the house of Stephana[4] that it is the firstfruits of Achaia and that they have addicted themselves to the ministry of the saints [5] 16: That you yield to [cooperate with] such[6] and to every one that works together and toils [7] 17: I am glad of the coming of Stephana and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18: For they have refreshed my spirit and yours therefore be recognizing them that are such 19: The out-calleds of Asia salute you Aquila and Priscilla salute you much in the Lord with the out-called that is in their house 20: All the brethren greet you Greet ye one another with a holy kiss 21: The salutation of me Paul with mine own hand 22: If any love not the Lord Jesus Christ they are bound under a great curse ^anathema when our Lord has come when our Lord has come  ^{maranatha maranatha} [8] 23: The grace of our Lord Jesus Christ be with you 24: My love be with you all in Christ Jesus Amen

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[1] A hierarchical translation of this verse would have been typical during times when the Pope was the premiere political power in Europe. Translators of that period, would naturally interpret biblical languages through filters of subjection to Popes, Queens, and Kings who wielded much more actual authority, then, than they do today. But, though times have changed, the bias continues as modern translators continue to follow suit, even when both the text and entire tenor of the the New Testament do not call for it. A predilection for power is the only explanation for hermeneutical discrimination in favor of a military-like power structure. Additionally, history records that, with few exceptions, it is only men who have been included in that power structure ^{Genesis 3:16}. Paul would have been contradicting the example of Jesus himself ^{John 13:14} if he began ruling over the churches. Peter wrote that leaders should do no such thing, but should rather lead by example ^{1 Peter 5:2-3}. Paul asked the churches to follow him only as he followed Christ. He commended the Church at Berea for searching the scriptures daily to judge everything he said by the Word of God ^{Acts 17:10-11} (as the scriptures commanded they do ^{Isaiah 8:19-20}). Tyndale, who died at the stake for bringing the scriptures to the people in English, did not translate this verse in a hierarchical fashion. He wrote, “As I have ordained in the congregations…see also Tyndale’s translation in the last verse of 2 Corinthians, chapter 1, ‘…not that we be lords over your faith but helpers of your joy…’”

[2] 1 Corinthians 16:12: Apollos did not have a problem saying no. Notice he did not say he “couldn’t” come. He said he “wouldn’t” come. It seems the only reason he gave for declining the request was that it was not convenient for him at this time. It is OK to say no.

[3] The old English phrase “quit you like men” simply means “Be Strong.” When men are speaking to one another, they might say something like, “Man up!” or “Be a man!” But Paul is writing to the out-calleds of Corinth, which included both men and women, so we know he was telling every believer in Corinth (not just the men) to be strong and staunch—steadfast.

[4] The Textus Receptus (Greek Text of Stephens 1550, as seen in the Berry Interlinear) uses the feminine name, Stephana. But Berry, when he renders it in English, deceptively adds an “s” to the end of the name, ^{See image below}, in an attempt to mask the feminine proper noun (although, even with the “s,” Stephana[s] is still feminine).

James Strong, also exhibits bias and aversion to the feminine name, Stephanas (Original Strong’s Exhaustive Concordance, using the Textus Receptus, Elzevir 1624^[?])**, passing the word off as a proper masculine noun. Strong counters the feminine appearance of the name, by claiming the stand-alone root word is probably a derivative and contraction of the masculine name, Stephanoo (G4737). Among scholars, there is strong consensus on masking the feminine nature of the name, Stephana/Stephanas, by claiming it is, “perhaps,“ merely a nickname for the masculine Stephanoo or Stephanotos. The complementarian editors of the online Blue Letter Bible, go along with the deception. They admit to the etymology of Stephana, as a stand-alone root word, yet include the claim that it is “probably” derived from the name, Stephanoo (G4737). They mis-define the word as a, “proper masculine noun.” Rather than admit that Stephana is a woman, commentators prefer to appear ignorant of the fact that Stephana has always been a known female name. They falsely claim the word is a mystery. Stephana has always been a common name for Greek women, and in modern Greece, the name is still in use. It is the feminine form of Stephanos, just as in English, Stephanie is the feminine of Stephan, Michael is the masculine of Michaela, Roberta is the feminine of Robert, so on and so forth…. http://www.meaning-of-names.com/greek-names/stephana.asp

**Both Stephens’ and Elzevir’s texts are called, Textus Receptus, because, as Berry wrote, “In the main, they are one and the same.”

[5] There is one addiction permitted to believers, and that is serving others. Stephanas and her household were addicted to caring for the needs of believers.

[6] Paul pleads with the Church at Corinth to cooperate with the house of Stephana. Was that request necessary because Stephana was a woman? He reminds the Corinthians that she and her family are worthy of honor and cooperation.

1 Corinthians 16:16 is an example of the Greek word, hypotasso (G5293), being used in the sense of mutual submission and cooperation among believers (with emphasis on cooperating with those who were of the house of Stephana). To say the word, hypotasso, is used here to mean a military-like chain of command, with Paul at the head (similar to a Pope), would be an exaggeration. Also, the emphatic “yourselves,” as in submit “yourselves,” is not found in the Greek. It is a translator supplement which is often used in tandem with the word, hypotasso. The addition of the emphatic, “yourselves,” aids in conveying a false understanding of a martial hierarchy that does not exist in the New Testament.   

[7] The hierarchical flavor of the passage increases with translator addition of the words “with us” (works “with us” ^AV), creating a non-existent military hierarchy consisting of the apostles down. All translations do not add the words “with us,” in verse 16, but some do even worse, such as the NASB mistranslating the Greek word, toioutos, as “men,” making that translation read, “be in subjection to such men…” Some of those from the house of Stephana (a woman) may have been men, but the scriptures do not specify that.

[8] 1 Corinthians 16:22, is a reference to the pre-tribulational resurrection and rapture of those who are “in Christ.”

The Greek word, maranatha, meaning “our Lord has come,” is repeated at the end of this verse: maranatha maranatha. Two things will happen when our Lord shall come…For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God, and 1.) the dead in Christ shall rise first (resurrection) then  2.)  we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air (rapture); and so shall we ever be with the Lord.

Maranatha, Maranatha…The dead in Christ—Maranatha. And we who are alive and remain—Maranatha.

The anathema, the curse of The Great Affliction will bind those who will be left behind. The Great Tribulation is referred to in The Revelation 7:14, “These are the ones coming out of THE GREAT AFFLICTION.” The Greek is clear on this. The Great Affliction is the anathema that will follow on the heels of maranatha maranatha. The Great Affliction is synonymous with the time Jesus warned of in Matthew 24 (For then shall be great affliction such as was not since the beginning of the Kosmos to this time No nor ever shall be (again)). It is synonymous with the horrific time known as the Time of Jacob’s trouble. It is the curse contained in the flying scroll that Zechariah saw going forth.

1 Timothy 4 Commentary

    1: Now the Spirit speaks expressly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils 2: Speaking lies in hypocrisy having their conscience seared with a hot iron 3: Forbidding to marry and commanding to abstain from food which God has created to be received with thanksgiving of them who believe and know the truth ^{Romans 14:1-4} 4: For every creation of God is good and no thing to be refused if it be received with thanksgiving 5: For it is cleansed by the Word of God and prayer 6: If you put the brothers and sisters in remembrance of these things you shall be a good diakonos[1] ^{servant, minister, pastor, deacon} of Jesus Christ nourished up in the words of faith and of good teaching to which you have attained 7: But reject profane and graōdēs[2] ^foolish myths and exercise yourselves rather to godliness 8: For bodily exercise profits little but godliness is profitable to all things [so] hold fast [to the] promises [for the] life that now is ^{Exodus 15:26, Matthew 22:36-40, 2 Peter 1:2-11, 1 Corinthians 2:9-10, Romans 8:28} and [also for that which] shall be ^{1 John 3:2} 9: This is a faithful saying and worthy of all acceptance 10: For because of this we both labor and suffer reproach because we trust in the living God who is the Savior of all people especially of those who believe[3] 11: These things declare and teach 12: Let none despise your youth but be an example to the faithful in word in lifestyle in agapē ^{The kind of love that only comes from God} in spirit in faith in purity 13: Till I come give attendance to reading to consolation ^{comfort, encouragement} to teaching 14: Neglect not the gifts [that are] in you which were given forth [to] you by prophecy with the laying on of hands [by the] elders 15: Meditate[4] ^{Psalm 1:1-2} upon these things give yourself wholly to them that your profiting may appear to all 16: Take heed to yourself ^{2 Peter 3:17,}  and to the doctrine continue in them[5] for in doing this you shall both save yourself and them that hear you

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[1] Timothy is called a diakonos, which is usually translated as deacon in English. The word, diakonos, is translated alternatively (depending on which translation one reads) as either minister or servant. But, as we see in this passage, the word is also used in reference to Timothy’s calling and work as pastor and teacher. Much controversy surrounds the function of a diakonos, most especially who can be one and if women are excluded from the office. But the controversy could be ended in a moment by consistently translating the word, diakonos, as "Servant of God," **  

We do not know if Timothy ever served as a deacon in the modern sense of the word. We also do not know if the seven chosen to oversee the daily administrations to widows [in the Book of Acts], were actually called deacons, or functioned as the office is understood in many churches today. The word has evolved to mean different things in different denominations and fellowships. But one thing is certain, deacons often wield great power in churches. They frequently compose the board of directors or hold some other position of authority. In many churches, the pastor answers to the deacons, and to cross them, means his days as pastor of that church may be numbered. If he cannot be brought to heel, he is likely to be voted out of the pastorship.

 This example may seem extreme but it is not rare, and is an obvious abuse of the calling. This type of thing occurs because many are appointed as deacons based on how much money or influence they have, rather than whether or not they been called into the ministry. The woman, Phoebe, was also called diakonos [Servant of God], in Romans 16:1, which means that she, like Timothy, could also have been serving as either pastor, teacher, or deacon—or a combination of the three. But not surprisingly, in most cases, gender-biased translators simply call her, servant.  

It is through the Greek words Dia and Konos, that we derive the English word, deacon.

** KONOS is the Greek word for cone. KONOS uses the inverted cone to symbolize God at the top of all creation and all knowledge. https://konos.com/why-konos/?v=47e5dceea252 

So, we see that a diakonos is more than a mere servant but specifically, a servant of God. And this word is used in the New Testament, without regard for whether the servant of God is female or male.

Dia: means through, on account of, because of: Original Word: διά Part of Speech: Preposition
Transliteration: Phonetic Spelling: (dee-ah') Short Definition: through, on account of: Definition: (a) gen: through, throughout, by the instrumentality of, (b) acc: through, on account of, by reason of, for the sake of, because of. http://biblehub.com/greek/1223.htm

[2] The Greek word, graōdēs [Strong's G1126], frequently translated as “old wives’ or “old women’s” tales, occurs only once in the New Testament, and is more likely to be incorrectly translated than not. As we look from one Bible version to another, the translations go from bad to worse. In the King James Version, the word is translated as “old wives” fables. It is the same in the NIV. The translation becomes even more despicable in the NASB, where elderly women are so disrespected by the translators—not in the Greek written by Paul—that “old women” are portrayed as “fit” for worldly fables (or, as the NIV correctly calls them—"godless myths” [“profane” fables in the KJV]).  Really? Aged women deserve to believe in (are “fit” for) profane, godless, myths? That is what the the NIV and NASB translations say. Though misogynistic Bible translators demonstrate contempt for women, it is certain the apostle did not. No doubt, he had many elderly women in his congregations, of whom he had instructed believers to treat as mothers. To insult them, as gender-biased-Bible-translators do, would not only have been repugnant to the apostle, but would also have been rebellion against God, who commands his people to honor both mother and father and to treat all people with respect, most especially the elderly. But such is the prevalence of translator prejudice against women, that the misogynistic translation of this verse survives and continues to be accepted in most of our English Bibles to this day.  Surprisingly, the ESV, which claims to be a complementarian (patriarchal) version, follows the lead of the RSV. The ESV comes close to translating the word “graōdēs” correctly. It does not associate the word directly with women, but it does so, indirectly. Expositors have traditionally associated graōdēs with women—although for no good reason. The biased association is capricious at best. Both the RSV the ESV render the word graōdēs as “silly.” The word “silly” cannot be applied to profane and godless myths. These are certainly not silly but rather detestable and dangerous. The word “silly,” can apply to clowns. And, in some instances, the word can correctly apply to playful, childish, interactions between adults and between children and adults. The word, silly, is never used in regards to the actions of [or of interactions between] men but is spuriously used to describe behavior and ideas of post-adolescent girls and adult women. Using such words, loads the language against women and girls and perpetuates gender-bias in the human psyche. In 1 Timothy 4:7, the word “gullible” is associated with women, but the word is not found nor even suggested, in the Greek Majority Text. Never-the-less, the NET translates the word, graōdēs, as “gullible. It reads: "But reject those myths **fit only for the godless and gullible…." There is one other place in the New Testament where the word “silly” is mistranslated in associatation with women. In this case, the mistranslation is also caused by anti-woman bias. Traditionally, women and men have quietly accepted misogyny coming from pulpits, Sunday School teachers, Christian resource materials, Bible translators, and lexicons, but, thankfully, passive acquiescence in that regard, is changing.  

**No one, is “fit” for profane and godless myths.

[3] Jesus died to become the Savior of the world, but the whole world is not saved. He is the Savior especially of them that believe, because only by coming to Christ through faith in his atoning death and resurrection, can Eternal Life be attained ^{Romans 10:9-13}.  

[4] Biblical meditation bears no similarity to eastern style (transcendental) meditation, where mantras are used to clear minds of all thought, in order to hear the voice of God.  Biblical meditation is exactly the opposite. Psalm 1:1-2 instructs us to fill our minds with the written Word of God, the Bible, so that we will not confuse the voice of God with the voices of strangers, so that we can recognize HIS voice when we hear it. 

[5] There are two schools of thought on whether or not one can lose salvation. The one hold’s to “Eternal Security” (Once Saved Always Saved), and the other hold’s to, “If Ye Continue.” Concerning the first, the two phrases they are best known by, cannot be found in scripture, neither in English nor in Hebrew or Greek. However, Bible assurance for Believers is strong, as seen in 1 John 1:8-9 and 5: 11-13. Concerning the second, the phrase quoted above is found more than once in scripture, as are multiple other strong  warnings ^{Hebrews6:4-6, 10:26-29, James 1:12-16} .

Woman this is WAR! examines Bible commentary and translation practices which have historically been androcentric (male centered) and even misogynistic (anti-woman). 

   These have adversely effected understanding of the scriptures, relations between women and men, the happiness of men and women, and, in general, has hindered the work of the gospel, by forbidding women to preach, pastor, or serve as elders or deacons. The book chronicles the early history of the women's rights movements, as well as the role of church leadership in aggressively suppressing both women's rights and the historical record of Christian initiatives within the movements. 

   Through the complementarian movement, many of the same arguments used to support the institution of slavery, are still used today in suppressing the rights of Christian women. This book documents identical arguments used by Christian leaders against both movements and is an unparalleled resource for all who desire an in-depth study of gender equality from a historical and Christian perspective. 

   This book traces history of women’s rights, much further than usual, to the very first feminists…who were Christians—godly women, who brought the issue of women's rights to the forefront as they struggled to alleviate the suffering of others, and found they were hindered in doing so for no other reason than the fact of their sex. This work, provides valuable historical insight into Christian initiatives in the movements for women’s rights, that are rarely included in Christian literature.