1 Corinthians 16:7

7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

Ver. 7. If the Lord permit] The Lord ordereth a good man’s goings, Psa 37:23; See Act 16:7-10 cf. Jas 4:13. It was rather rashness than valour in our Richard I, who being told (as he sat at supper) that the French king had besieged his town of Vernoil in Normandy, protested that he would not turn his back until he had confronted the French, And thereupon he caused the wall of his palace that was before him to be broken down toward the south, and went to the sea coast immediately into Normandy.

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.

1Co 16:7. Ἄρτι, now) after so long delay heretofore.—ἐὰν ὁ Κύριος ἐπιτρέπῃ,[157] if the Lord permit) a pious qualification. The destinations of the saints have some degree of liberty, which the divine goodness in various ways both precedes and follows.

[157] The Germ. Ver., after the margin of 2d Ed. has the reading ἐπιτρέψῃ. The Gnomon in this passage follows the former decision.—E. B.

Ἐπιτρέψῃ is the reading of ABCfg Vulg. Ἐπιτρέπῃ is that of D (Λ) G; so Rec. Text.

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

1Co_16:7. For it is not my will to see you now in passing. Since he does not say πάλιν ἐν παρ., but ἄρτι ἐν παρ., no inference can be drawn from this passage to decide the question (see Introduction to 2 Cor. § 2) whether Paul had been already twice in Corinth before writing our Epistle to the Corinthians (in opposition to Schrader, Neander, Wieseler, Otto); but he says simply: it is not his will now to visit the Corinthians only as a passing traveller, which leaves it quite undecided whether he has already previously visited them once ἐν παρόδῳ (so, too, Hofmann) or not. In order rightly to understand the passage, observe that the ὑμᾶς, which is put first on that account, has the emphasis, in contrast to the Macedonians. The Corinthians, in the journey which he is now about to make, are to have the advantage over the Macedonians, whom he will only see in journeying through, 1Co_16:5.[106] According to Billroth and others, the thought is meant to be, that he will not now see them, as he had formerly intended, on his journey through (to Macedonia). But in that case he would have written: ἄρτι γὰρ οὐ θέλω κ.τ.λ. Regarding ἐν παρόδῳ, comp. Thuc. i. 126. 7, v. 4. 5, vii. 2. 3; Polyb. v. 68. 8; Lucian, D. Deor. xxiv. 2.

ἐλπίζω γὰρ κ.τ.λ.] ground of the οὐ θέλω κ.τ.λ.; for he hopes that the Lord will enable him to make a longer visit to the church than merely ἐν παρόδῳ, and upon the ground of this hope it is not his will, et.

ὁ κύριος] Christ, in whose service the apostle journeys and works (Act_16:7; Act_16:10).

ἐπιτρέψῃ] shall have allowed, i.e. shall have given signs of His approval. Pia conditio, Bengel. Comp. 1Co_4:19.

[106] This also against Otto, Pastoralb. p. 356 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 16:7 . “For I would not see you now , in passing; for ( γὰρ ) I hope to stay some length of time ( χρόνον τινὰ ) with you, if the Lord permit.” P. could have crossed by sea and taken Cor [2640] on his way to Mac. ( cf. 2Co 1:15 f.); the Cor [2641] had requested his speedy coming, which might have been so arranged. But such a visit could only have been ἐν παρόδῳ (explaining the ἄρτι ), “in the way-by,” as the summer must be devoted to Mac.; this flying visit would not be of service; there is much to be done at Cor [2642] (1Co 11:34 , etc), and when the Ap. does come he means to stay “some time“. His recent short visit had been very unsatisfactory (see Introd ., chap. 2). For ἄρτι , see note on 1Co 4:2 ; it is in tacit contrast with the future, as in 1Co 13:12 . For ἐπιμεῖναι , “to stay on” (in time) distinguished from καταμένω , “to stay fixedly” (in place or condition: 6), see parls. ἐὰν ὁ Κύρ . κ . τ . λ ., see parls., also to 1Co 4:19 , pia conditio (Bg [2643] ): Paul’s plans have been repeatedly overruled (Act 16:6 f.; 1Th 2:18 ). He says “if the Lord permit ,” thinking of his visit as a pleasure; but “if the Lord will ,” in the parl [2644] clause, 1Co 4:18 f., viewing it as a painful duty.

[2640] Corinth, Corinthian or Corinthians.

[2641] Corinth, Corinthian or Corinthians.

[2642] Corinth, Corinthian or Corinthians.

[2643] Bengel’s Gnomon Novi Testamenti.

[2644] parallel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_16:7

For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

By some ἄρτι, now, is connected with θέλω, I will. I do not now wish, as I formerly intended. Its natural connection is with ἰδεῖν, to see. I do not wish to see you now in passing. But I hope; instead of δέ, but, the older MSS. read γάρ; for I hope to tarry with you. It seems that the intelligence which Paul received in Ephesus concerning the disorders in Corinth, determined him to write them this letter, instead of making them a passing visit, and to defer his visit for some months in order that his letter might have time to produce its effect. The same reason determined him, when he did go to Corinth, to remain there some time, that he might correct the abuses which had sprung up in his absence. The second Epistle shows how anxious he was about the effect of this letter, and how overjoyed he was when Titus brought him the intelligence that it had brought the people to repentance. If the Lord permit, (ἐπιτρέπῃ) or, If the Lord shall have permitted (ἐπιτρέψῃ). The latter reading is adopted by the later editors. The Lord is Christ, whom Paul recognized as ordering all events, and whose guidance he sought and always submitted to.

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

I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (Co2 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated.

but--The oldest manuscripts read "for."

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 7. I will not see you now by the way] From Ephesus to Corinth was merely across the AEgean Sea, and comparatively a short passage.

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

(7) For I will not see you now by the way.—Here again is a reference to his changed intention. (See 1Co_16:5.)

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

7. For I will not see you now by the way] See passages cited in note on 1Co_16:5, for the reason of this. St Paul feared that he might have to adopt some strong measures against those who resisted his authority, and he was very anxious to remain long enough at Corinth to obliterate every feeling of unkindness which those measures might be calculated to produce.

if the Lord permit] See Jas_4:15, and cf. ch. 1Co_4:19, and Heb_6:3.

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.

For I will not see you now by the way,.... Just to look upon them, and be gone, be like a wayfaring man that tarries but for a night:

but I trust to tarry a while with you; the whole winter season:

if the Lord permit; submitting all to the will of God, at whose sovereign disposal he always was, and at whose beck and command he desired to be, and to do nothing, or be any where, but what was agreeable to the will of God.

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

For I will not see you now by the way - On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way.

But I trust to tarry a while with you - That is, on my return from Macedonia, 1Co 16:5. Greek, “I hope to remain with you a little while.

If the Lord permit - The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction; see the same form of expression in 1Co 4:19, and the note on that place.

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

I will not see you in my passage into Macedonia, for then I shall have no time to stay long with you; and I hope to gain a time when I shall stay longer with you; but all this must be understood with submission to God’s will, who can hinder, and order my journeys, and determine my purposes, as he pleaseth. James teaches us, when we declare our resolutions to go to this or that place, to add:

If the Lord will; and our apostle observeth that rule, Rom 1:10.

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

7. I will—I purpose; not the auxiliary verb will, but the verb to will.

Now by the way—He intends no flying, passing visit.

Lord permit—See Jas_4:15.

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

For I will not see you now by the way; rather, I do not wish to pay you a cursory visit now, as I had originally meant to do. If the Lord permit. The Christians made a rule of adding these phrases in sign of dependence upon God (2Co_4:1-9; Act_18:1; James. Heb_6:3)

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

I will not see you now - Not till I have been in Macedonia.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

For I do not wish to see you now by the way [merely as I pass through]; for I hope to tarry a while with you, if the Lord permit . [ Jam_4:15 ; Act_18:21 ; Heb_6:3 ; 1Co_4:19 ]

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.

7. For I will not now see you by the way. He will not sail direct across the Ægean Sea to Corinth, and go from thence to Macedonia. He would have to hurry away from Corinth too soon, unless he went to Macedonia first.

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.

I do not wish to see you now

Paul is stating that he wants to visit for a long time later, not just for a short time soon.

Pentecost

Paul would stay in Ephesus until this festival, which came in May or June, 50 days after Passover. He would then travel through Macedonia, and later try to arrive in Corinth before winter started in November.

a wide door has opened

Paul speaks of the opportunity God has given him to win people to the gospel as if it were a door that God had opened so he could walk through it. (See: Metaphor)

translationWords

lord

Ephesus

Pentecost

adversary

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. ἐλπίζω γάρ. So all the uncials but KL (which with rec. read δὲ for γάρ) and all the principal VSS.

ἐπιτρέψῃ אABC Vetus Lat. Vulg. Rec. ἐπιτρέπῃ with DEFG.

7. οὐ θέλω γάρ. For the reason of this, see passages cited on 1Co 16:5. St Paul feared that he might have to adopt some strong measures against those who resisted his authority, and he was anxious to remain long enough to remove any feelings of resentment his course of action might have produced.

ἐὰν ὁ κύριος ἐπιτρέψῃ. See Jas 4:15, and cf. ch. 1Co 4:19 and Heb 6:3.

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.

7.] For I am not willing, this time to see you in passing. There is a slight, but a very slight, reference to his change of purpose (see above); but we must not take ἄρτι with θέλω (which Meyer charges Neander with doing, but clearly in error, see Pfl. u. Leit. p. 415 note): rather the ἄρτι refers to the occasion, the news from ‘them of Chloe,’ which had made it advisable that he should not now pay them a mere passing visit.

γάρ] ground of οὐ θέλω—but not the ultimate one, see above.

ἐπιτρέψῃ] shall have permitted me, i.e. ‘if it shall so turn out, in the Lord’s direction of my work, that I shall then find my way open to do so.’

8,

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

7. οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν. ‘For I do not care in you case to get a sight (aor.) just in passing.’† For the third time in two verses (πρὸς ὑμᾶς, ὑμεῖς, ὑμᾶς), he lays an affectionate emphasis on the pronoun. In the case of such friends as they are, a mere passing visit would be very unsatisfying; all the more so, because there is much to be arranged at Corinth (11:34). There is no emphasis on ἄρτι, as if he meant, ‘I paid a passing visit to you once, and it was so painful that I do not mean to repeat the experiment now.’ The ἄρτι fits in well with the hypothesis of a previous short visit (2Co 12:14, 2Co 13:1), but it does not imply it: it need not be much stronger than ‘just’. But he is thinking less of their need of him to keep them in order (nam et medicus ibi moram habet ubi plures aegrotant), than of his need of them to satisfy his yearning. Lightfoot, who contends for the previous short visit, says that this passage cannot be used as evidence for it (Biblical Essays, p. 275, note).

χρόνον τινα. Emphatic: ‘For I am hoping to stay on in intercourse with you for some little time.’ He is looking forward to living among them. He does not say ‘to stay on at Corinth’ it is the people, not the place, that he cares about. Excepting 1:2, he never mentions Corinth, and then only as their home.

ἐὰν ὁ Κύριος ἑπιτρέψῃ. It is of no importance whether this means God or Christ. But there may be point in the change from θελήσῃ (4:19), ‘If the Lord wills me to do this painful thing,’ to ἐπιτρέψῃ, ‘If He allows me this pleasure’ (Heb 6:3). This, however, cannot be pressed: Jas 4:15; Act 16:21. St Paul’s own practice shows that it is not necessary always to express this condition when announcing one’s plans (v. 5; Rom 15:28; Act 19:21). Ben Sira is said to have ruled that no one ought to say that he will do anything without first saying, “If the Lord will”; and both St Paul and St James may be influenced by a form of Jewish piety which was sure to commend itself to Christians. Mayor on Jas 4:15 has collected various examples from Greek and Roman writers, but the O.T. does not supply any. Deissmann (Bible Studies, p. 252) gives several illustrations from papyri; and see Eur. Ale. 780-5. Hort (Romans and Ephesians, pp. 42 f.) points out how uncertain St Paul’s future must have seemed to him (Rom 1:10).

‘For I hope’ (RV.) is to be preferred to ‘But I trust’ (AV.) : ἐλπιζω γάρ (א A B C D E F G l M P), ἐλπιζω δέ (K L) : ἐπιτρέψῃ (א A B C l M), ἐπιτρέπῃ (D E F G K).

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

Vv. 7. The apostle explains to the Corinthians in this verse what leads him now to modify his original plan. Certain things are actually passing in their Church, especially between him and them, which are too grave to admit of his merely glancing at them, as would be inevitable in the case of a short stay; he would rather not touch them until he was allowed to treat them thoroughly. We must not, as Meyer does, put the emphasis on ὑμᾶς, you, contrasting the Corinthians with the Macedonians. Neither is there ground for contrasting the ἄρτι, now, with a previous sojourn also very short. The apostle simply means, that as things are at present between them and him, time is needed to make everything clear, and that consequently he defers his future visit until he shall be able to prolong it as much as necessary. Reuss and others are therefore wrong in taking this passage to prove a second stay of the apostle at Corinth anterior to this letter.

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.