1 Corinthians 16:6

16:6-7 possibly all winter: Paul evidently made this visit (cp. Acts 20:2-3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 16:6. Τυχὸν, perhaps) He speaks very familiarly.—οὗ ἐὰν, whithersoever) For the sake of modesty he does not express how far he may be thinking to go, Act 19:21.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_16:6

And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

I pass through Macedonia, but I will abide with you. His visit to the former was to be transient, to the latter prolonged. In the second Epistle he speaks of himself as in Macedonia, and in Act_20:2, Act_20:3, we find that he left Ephesus after the uproar in that city and went to Macedonia, and thence to Greece, where he abode three months. The plan here sketched was therefore executed. He would remain with them for the winter, he says, in order that they might help him forward on his journey, i.e. attend him on his way, which was the customary mark of respect. Paul wished to receive this courtesy from the Corinthians rather than from others, as his affection for them, notwithstanding the trouble and anxiety they occasioned him was, as is evident from his second Epistle, peculiarly strong.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He did "abide and even winter" for the three WINTER months in Greece (Corinth), Act 20:3, Act 20:6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [BIRKS, Horæ Apostolicæ].

ye--emphatical in the Greek.

whithersoever I go--He purposed to go to Judea (Co2 1:16) from Corinth, but his plans were not positively fixed as yet (see on Co1 16:4; compare Act 19:21).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Yea, and winter with you] He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter.

That ye may bring me on my journey] That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he laboured at his business to acquire the means of travelling.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) And it may be that I will abide . . .—His former plan had involved but a brief visit to the Church at Corinth, but the arrangement which he now contemplated would permit of a longer stay, and so he adds, with affectionate emphasis, “that you may send me on my journey.” Whither he would go from Corinth he had not yet determined; and, indeed, it was subsequently determined for him by a conspiracy against him, which was fortunately discovered in time (Act_20:3). He remained three mouths at Corinth, during winter, and, as that brought him to a time of year when a voyage would be safe, he resolved to sail into Syria. The conspiracy of the Jews caused this plan to be abandoned, and a different course, through Troas, &c., adopted. (See Act_20:6; Act_20:13; Act_20:17.) The phrase “that ye may send me on” implies not merely that Corinth should be the starting-point of his journey to Jerusalem, but that he should set out on that journey with the good wishes and blessing of his Corinthian friends (as in Act_20:38; Act_21:5).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. And it may be that I will abide] Better, that I shall abide. The Apostle (Act_20:3) was enabled to carry out this half promise.

and winter with you] The navigation of the Aegaean was dangerous in the winter (Act_27:9; Act_27:12).

bring me on my journey] Literally, send me forward. “The recognized word for helping forward on a journey or a mission.”—Stanley. See Act_15:3; Act_20:38; Act_21:5; Rom_15:24, &c also 1Co_16:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it may be that I will abide,.... He could not be certain what calls in Providence he might have to some other places, where his presence would be necessary:

yea, and winter with you; stay all winter with them, for the space of three months, as we read he did in Greece, Act 20:1.

That ye may bring me on my journey whithersoever I go; both by accompanying him in person themselves, in token of honour and respect, and by providing things necessary for his journey; see Act 15:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

Ver. 6. Yea, and winter with you] They had ill deserved such a favour of him; for the more he loved them the less he was beloved of them, 2Co 12:15; but sought he not theirs, but them. Discourtesies must not discourage us from God’s work. Calvin, though but coarsely used at his first coming to Geneva, brake through all.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That ye may bring me on my journey - That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See the note at Act 10:23.

On my journey ... - Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He did stay in Greece three months, Act 20:3, but it is believed some things hindered him, that he did not winter at Corinth. It was the custom for some members of the gospel churches, to accompany the apostles some part of their way when they went from them to any other places, in token of their kindness and respect to them, Act 15:3; 17:15; 20:38.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Winter with you—It was now approaching spring; he left Ephesus, went and spent the summer and fall in Macedonia and thereabouts, and really wintered at Corinth, whence he wrote his epistles to Galatia and Rome. Note, Act_20:1-3.

That ye—The ye is emphatic and honouring. You and no other Church.

Bring me on my journey—Aid in furnishing equipments, and honourably escorting him a part of the way.

Whithersoever—His plan beyond Corinth being unfixed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Yea, and winter with you. This he did. (Act_20:3-6) That ye may bring me on my journey. The "ye" is emphatic. The acceptance of this favour at their hands was a proof of affection. It was the custom in ancient days to accompany a departing guest for a short distance (Rom_15:24; Act_15:3 Act_17:15) Whithersoever I go. St. Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plan at the last moment. He had meant to sail from Corinth, but, owing to a plot to assassinate him, he was obliged to go overland round by Macedonia. (Act_20:3)

Vers. 6-18.

St. Paul and his purposes; his friends; earnest exhortation.

If the apostle were before us in his Epistles as an inspired man of genius only, whose intellect teemed with great thoughts, and whose heart was absorbed in supplying fervency to those thoughts, his hold upon us would be weakened. The man has nothing about him of the intellectualist. Among the varieties of mind and character that have arisen from time to time in the development of humanity, turn for a moment to the ideal of an apostle, and tell us if the conception of such a person is not something unprecedented, an idea altogether original with Christianity. A new and most marvellous form of a public man not a representative man, not a typical man, in no sense either the one or the other, since the man antedated the Church and had no continuation in the Church after its opening century. Take your ideals of philosopher, poet, military chieftain, statesman, ruler, and tell us what resemblance these bear to the character St. Paul sustained and the office he filled. Or take the worthiest dignitaries of the Church, and follow the procession as it moves, now in splendour and then in gloom, from the hills of Rome, over the Alps, through the forests of Germany, by the Rhine and the Rhone, over England, Scotland, and America, and see how they compare with him who fought with beasts at Ephesus and died daily. Quite as remarkable as the conception of this ideal was its realization in St. Paul from his conversion to his death. Look at the matter in another connection. What is the final test of greatness viewed in relation to society? Is it not the ease and freedom of access to the common heart of humanity, the magical power to create sympathy and fellowship, the God-like capacity to pass through the shallow feelings of admiration and conventional honour often more of a tribute to our own vanity than to the worth of others and to gain entrance to the depths of truthful affection? Beyond doubt, this was St. Paul"s greatness. Just from an argument, that must have put an extraordinary pressure even on his great abilities, and which was well calculated, as all intellectual men know, to make him insensible, or at least indifferent, at the moment to the details of life, he is not forgetful of his brethren, but hopes to pass the winter in their midst. "A flying visit" (by the way) will not satisfy his love. But, for the present, he must "tarry at Ephesus." Why he would stay in this city, he states great and effectual door is opened unto me;" the field of usefulness is large and promises vast results. Stay he would, moreover, because "there are many adversaries." Adversaries were the men to convert; if not that, to silence; but, any way, he will not desert a post of duty to gratify his desire to see the Corinthian brethren. If the Lord will permit, he will refresh himself among them, but, for a time, he will face the worshippers of Diana and bear the brunt of persecution. Then he thinks of the young Timotheus. If he visit you according to his expectation, be thoughtful of his youth, be specially considerate of his modesty, and see that his stay among you is "without fear," disturbed by none of your rivalries and factions. Honour him for his work"s sake, for "he worketh the work of the Lord, as I also do." "Let no man therefore despise him;" on the contrary, "send him on without annoyance, with good understanding, and kindly affection," that he and his travelling companions may come unto me. Again, some of the partisans at Corinth might suspect him of jealousy as to Apollos. The name of the eloquent and holy man had become a watchword of strife. Lest they should do St. Paul this dishonour, he tells them of the affectionate relations between them; nor will he say my brother, but our brother Apollos," whom he wishes "greatly" to visit the Church at Corinth. But see! One of those sudden changes which originate in the soul, which pass from the soul into the nerves, and from the nerves into the muscles one of those quick escapes from memory and stored up emotion occurs, and what an intenser expression settles in the muscles about the eyes, and in the eyes themselves! There is a break in the thought. Two verses intervene before the main idea is resumed. And it could hardly have been otherwise. It is nature to the life; it is St. Paul in the very soul of his temperament. It was scarcely possible for the apostle to mention Apollos without being reminded of the unhappy divisions at Corinth, for we can neither think nor feel except by means of association and suggestion. Each faculty, each sensibility, is an individual centre of these activities. No wonder, then, that there is an abrupt transition, all the more true to the laws of mind because abrupt. "Watch ye." Ah! if there had been Christian watchfulness in the Corinthian Church, what criminations, what reproaches, what humiliations, had been averted! To be a man, one must be apprehensive of the dangers ever lurking in ambush; must have the sentinel spirit and habit, and must exert it every moment. "Stand fast in the faith." Occasional watching will not do; steadfastness must go along with watchfulness, and fortify you against the wiliest assault. "Quit you like men." No manhood can live without courage; be manful. Fighting is your safety, business, profession; fight like men, fight on, fight to the end. "Be strong," or as it is in Eph_3:16, "Strengthened with might by his Spirit in the inner man." But fight how? There are many sorts of fighting business fighting, professional fighting, legislative fighting, alas! even Church fighting. And there they are, each class of fighters with his particular weapons and his code of warfare. Only in this are they all alike, viz. the fighter gets the help of the animal soul. Beastly fighting he abhors; the fighting which brings hot blood and excited nerves and quick breathing into service, he admires, encourages, and depends upon for victory. Not so is St. Paul"s view. "Let all your things be done with charity love, and, after his grand discourse on "love," an allusion is enough. To have a gentlemanly intellect in our fighting is a rare thing and a great thing, but to have a loving intellect in fighting for what we believe to be truth is much rarer and infinitely greater. Christian fighting is a very unusual excellence. From this emotional digression, he returns to "the house of Stephanas." This family were "the firstfruits of Achaia." How he likes the figure! St. Paul had baptized this household. They have "addicted themselves to the ministry of the saints." What the precise ministry was, we know not, but we know that it was a kind, beautiful, noble service, fur it was rendered to the "saints. Think of the manifold ministries that Christianity set a going. It is Anno Domini, say, Christianity has in its Churches men of the generation that saw Christdie, that beheld him risen, that witnessed Pentecost. Jerusalem, though approaching her overthrow, still shows the temple where he taught, the spot where he was crucified, and the grave where he was buried. In this short space of time, what numerous workers have entered on careers of beneficence! From the apostles downward through all grades of kind and loving agencies, mark the variety, the diffusion, the heterogeneous civilizations, the unity, the accordant response, the consecration, pervading these Christian ministries. Mark it, we say; for it is a solitary phenomenon, up to this time, in human annals. Mark it, we repeat; for all the antagonistic forces of the world are in league to crush it, and they are reinforced and augmented by Satanic power. Take a single specimen, the household of Stephanas. No information is given as to his social position, no mention made of the sphere or spheres of usefulness filled. Enough to know, it was a "ministry and a blessed one, since it was "a ministry to the saints." Yet we may picture that Corinthian home in the midst of a mongrel and licentious population, keeping alive the fervour of its love and the purity of its private heart, watching, standing fast in the faith, courageous and strong, and abounding in the work of the Lord. We may be sure that the poor, the sick, the infirm, were duly cared for and helped, and that the home itself was devoted to hospitality. Now, says the apostle, "submit yourselves unto such." There are two kinds of submission one to authority, the other to influence. We need both. We need law, we need grace. Law and grace are coexisting constituents in modern civilization so far as Christianity has permeated, and, in our times, influence has assumed a very significant relation to government and society. We are governed much more by influence than authority. St. Paul urges that Stephanas and his household be respected and honoured, their wishes consulted, their judgments followed. And not only they, but "every one that helpeth with us and laboureth." Stephanas, Fortunatus, and Achaicus had come from Corinth and visited St. Paul at Ephesus, and "they have refreshed my spirit and yours." They had been sent as representatives of the Corinthian Church. The comfort and cheer were mutual; let them be acknowledged (valued, recognized) for these good offices. Wise instruction this; to be influenced by excellence in others, and submit our minds to such a gracious power, is the strongest of all evidences that we are on the path of culture and piety. For it has pleased God, our Father, not only to reveal himself in Jesus our Lord, but he manifests himself also in those who are Christ"s. Discipleship is a revelation and an inspiration. All the ministries are of God. They are his presence, his helpfulness, his glory, among the habitations of men. And whether it be the "ministering spirits sent forth to minister for them who shall be heirs of salvation," or the lowly ministrations that fall in the silent dew and breathe in the hidden violet, they are alike from him who "worketh all in all. L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ut with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6. That ye may set me forward on my journey. Give him aid, and perhaps company in going elsewhere.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6. πρὸς ὑμᾶς. Observe the combination of two constructions. ‘I shall come to you and abide with you.’

τυχὸν παραμενῶ. Perhaps I shall abide. The Apostle (Act 20:3) was enabled to carry out this half promise.

παραχειμάσω. The navigation of the Aegaean was dangerous in winter (Act 27:9; Act 27:12).

προπέμψητε. ‘The recognized word for helping forward on a journey or on a mission.’ Stanley. See Act 15:3; Act 20:38; Act 21:5; Rom 15:24, and 1Co 16:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. παραμενῶ] This, of which he speaks uncertainly, was accomplished; he spent (Act 20:3) three months, and those (ib. ver. 6) the three winter months, in Greece (at Corinth).

ὑμεῖς, Meyer justly remarks, is emphatic, and conveys an affectionate preference, in his present plan, for them.

οὗ, with a verb of motion. The account of this is that the ideas of motion and rest are both involved in the verb: rest, when the motion is accomplished. So Luk 10:1;—Soph. Trach. 40, κεῖνος δʼ ὅπου βέβηκεν οὐδεὶς οἶδε:—Xen. Hell. vii. 1. 25, ὅπου βουληθεῖεν ἐξελθεῖν. See Kühner, § 623, Anm. 2.

Whither he should go from Corinth, was as yet uncertain, see ver. 4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ. ‘But with you (first, in emphatic contrast to Macedonia) perchance I shall stay or even winter.’ With πρὸς ὑμᾶς comp. Gal 2:18; Mat 13:56; and see Westcott on Joh 1:1 and 1Jn 1:2. The πρός implies more than μετά or σύν, and means ‘in active intercourse with you.’ The acc. abs. τυχόν is not found elsewhere in Biblical Greek, but it occurs in Plato and Xenophon:* comp. the colloquial “happen I shall come.” In 14:10, εἰ τύχοι. His remaining at Corinth through the winter might be necessary, because navigation then would be perilous or impossible. After 14th Sept. navigation was considered dangerous; after IIth Nov. it ceased till 5th March: see Blass on Act 27:9; Ramsay, St Paul, p. 322; and Zahn, Introduction to N.T., i. p. 319. Orelli on Hor. Oba 1:4:2 quotes Vegetius, De re mil. 5:9, ex die 3. Id. Novembr. usque in diem vi. Id. Mart. maria claudi.

ἵνα ὑμεῖς με προπέμψητε κ.τ.λ.. ‘In order that you may be the people to set me forward on my journey, whithersoever I may go.’ He would rather have his ‘send-off’ from them. For this, προπέμπειν is the usual verb (2Co 1:16; Rom 15:24; Act 15:3, etc.). He is not asking for money or provisions; the verb does not necessarily mean more than good wishes and prayers. The last clause is purposely indefinite (οὗ ἐὰν π.). He may go to Jerusalem, but that depends upon various circumstances. With οὗ for οἷ comp. Luk 10:1, Luk 10:24:28; it is freq. in late Greek (Gen 20:13, 28:15; etc.).

WH., following B M 67, prefer καταμενῶ to παραμενῶ (א A C D E F G I2 P). There would be temptation to make the verb similar to παραχειμάσω, all the more so as παραμένειν is more common (Php 1:25; Heb 7:23; Jas 1:25) than καταμένειν (Act 1:13). Nevertheless the balance for παραμενῶ is considerable.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 6. But if his presence among them should be thus somewhat retarded, it will probably be the more prolonged. To this agreeable thought he adds a second, which, if they love him, ought also to gladden them: that they will thus have the task of providing for the new journey, whatever it may be, which will follow his stay. The expression whithersoever I go refers to the uncertainty which he still feels as to whether he will start for Jerusalem or for the West.

The verb προπέμπειν signifies: to send on in company while providing for all the wants of the journey. At the time when Paul wrote—it was the Passover of the year 57—he proposed to remain a few weeks more at Ephesus, till Pentecost (1Co 16:8 and chap. 1Co 5:7-8). He thus reckoned on passing the following summer in Macedonia, and thence proceeding about autumn to Corinth, there to pass the winter of 57-58. It is commonly held that this plan was carried out. I do not think so. It seems to me, as to others, that the complications which arose immediately after this letter between the apostle and the Church of Corinth led in the course of things to much graver changes than is usually supposed. In any case, it seems to me impossible to connect with the simple change of plan here indicated the justification of his loyalty which the apostle is obliged to give in the first chapter of the Second Epistle (1Co 16:15-18). The change there referred to is evidently one of far greater importance; comp. 2Co 2:1-4.

The οὗ is often used for οἷ in the later Greek.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.