The End of the Matter: Strength, Love, and a Holy Curse Text: 1 Corinthians 16:13-24
Introduction: The Shape of Christian Reality
We come now to the end of this long letter to the troubled, gifted, and carnal church at Corinth. Paul has waded through their factionalism, their sexual immorality, their lawsuits, their confusion about marriage, meat, spiritual gifts, and the resurrection. And now, as he closes, he does not simply trail off. He concludes with a series of rapid-fire, staccato commands that function as a kind of spiritual summary. These are the bullet points for Christian living. This is the posture a healthy church must assume in a hostile world.
Our age is one of profound confusion, particularly about the subjects Paul addresses here. Strength is mistaken for brutality. Manhood is derided as toxic. Love is reduced to sentimental goo. And the idea of a holy curse is considered not just unloving, but unthinkable. Our generation wants a Christianity that is soft, pliable, and accommodating, a Jesus who is little more than a celestial guidance counselor. But that is not the faith once for all delivered to the saints. The Christian faith has a definite shape. It has hard edges. It has bone and sinew. It demands a robust spiritual masculinity, a fiercely loyal love, and a clear-eyed recognition of who is in and who is out. Paul, in these closing lines, gives us the grammar of a durable, world-conquering faith.
The Text
Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love.
Now I exhort you, brothers (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for service to the saints), that you also be in subjection to such men and to everyone who helps in the work and labors. And I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. For they have refreshed my spirit and yours. Therefore recognize such men.
The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house. All the brothers greet you. Greet one another with a holy kiss.
The greeting is in my own hand, Paul. If anyone does not love the Lord, he is to be accursed. Maranatha. The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen.
(1 Corinthians 16:13-24 LSB)
Christian Fortitude (v. 13-14)
Paul begins with a cluster of five commands that define the Christian posture.
"Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love." (1 Corinthians 16:13-14)
First, "Be watchful." This is the sentry's duty. The Christian is a man on a wall, and he must not fall asleep at his post. We are to be alert to the schemes of the devil, the subtle corruptions of the world, and the deceitfulness of our own hearts. A drowsy Christian is a useless Christian, and a prime target for the enemy.
Second, "stand firm in the faith." The faith is not a subjective feeling; it is the objective body of truth, the apostolic doctrine. In a world of shifting sands, we are to be granite. This requires knowing what you believe and why you believe it. You cannot stand firm on a foundation of fog. This is a command to be doctrinally grounded, rooted in the Word, unmovable in the face of theological fads and cultural pressure.
Third, "act like men." The Greek word here is andrizomai. It is used only here in the New Testament, and it means what it says. It is a direct and necessary command, particularly in our effeminate age. This is not a call for bluster or machismo, but for mature, masculine courage and responsibility. It is a call to take initiative, to bear burdens, to protect the weak, and to face opposition without flinching. This command is given to the whole church, men and women, because the church as a whole is to have a masculine orientation toward the world, one of courage and dominion. The church is the bride of Christ, but she is a warrior bride. And within the church, the men are called to lead the way in this, setting the tone of godly strength.
Fourth, "be strong." This strength is not self-generated. It is strength "in the Lord and in the power of His might" (Eph. 6:10). We are weak, but He is strong. This is a command to lay hold of the grace and power that are available to us in Christ.
And all of this, this watchfulness, this doctrinal firmness, this masculine courage, this strength, must be governed by the fifth and final command: "Let all that you do be done in love." Love is the syntax that holds the other commands together. Strength without love is brutality. Firmness without love is legalism. Watchfulness without love is paranoia. Masculinity without love is tyranny. But love without strength and conviction is just sentimentality. The two must go together. We are to be strong in the truth, and we are to speak that truth in love. This is the balance of a mature Christian life, the hard edge of truth coupled with the soft heart of love.
Honor and Submission (v. 15-18)
Paul then provides a practical example of what this faithful living looks like, and how the church should respond to it.
"Now I exhort you, brothers (you know the household of Stephanas... first fruits of Achaia, and that they have devoted themselves for service to the saints), that you also be in subjection to such men and to everyone who helps in the work and labors... Therefore recognize such men." (1 Corinthians 16:15-18 LSB)
Here we see the principle of organic, functional leadership. The household of Stephanas were not seeking titles; they were seeking to serve. They "devoted themselves" to the ministry. The word is intense, suggesting they set themselves apart for this task. They saw a need and they met it. This is how true leadership emerges in the church. It is not grasped; it is demonstrated. They were the "first fruits," the pioneers, and they continued in faithful labor.
And what is the church's response to such men? "Be in subjection to such men." This is God's ordained structure for the church. Where there is faithful, sacrificial, servant leadership, the congregation is called to submit. This is not a blind, slavish obedience, but a willing, joyful alignment with those whom God has raised up. In our anti-authority age, this is a difficult word, but it is essential for the health and order of the church. A church where everyone does what is right in his own eyes is a church on the fast track to chaos. We are to recognize, honor, and follow those who labor faithfully among us.
Stephanas, Fortunatus, and Achaicus had come to Paul and "refreshed" his spirit. They were an encouragement. This is a vital ministry. Faithful saints are not burdens; they are refreshments. And Paul commands the Corinthians to "recognize such men." Give them their due. Acknowledge their labor. Honor them. This is part of a healthy church culture.
Fellowship and Affection (v. 19-21)
The closing greetings are not mere pleasantries; they are expressions of the real, tangible unity of the body of Christ.
"The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house. All the brothers greet you. Greet one another with a holy kiss. The greeting is in my own hand, Paul." (1 Corinthians 16:19-21 LSB)
The church is a vast, interconnected family. The believers in Asia care about the believers in Corinth. Aquila and Prisca, a power-couple for the gospel, send hearty greetings. They hosted a church in their home, demonstrating that the center of Christian life is not a building, but the gathered people of God. Hospitality is a key weapon in the arsenal of the church.
Then comes the command: "Greet one another with a holy kiss." In our culture, this practice is foreign, and we are not bound to the specific cultural form. But we are absolutely bound to the principle. The principle is that there is to be genuine, warm, physical, and familial affection among the saints. A handshake, a hug, a pat on the back, these are the modern equivalents. The point is that our fellowship is not to be a cold, sterile formality. We are brothers and sisters. We should act like it. The kiss was to be "holy," meaning it was not to be sensual or hypocritical, but a genuine expression of spiritual kinship.
Paul then takes the pen himself to write the final lines, adding a personal, authoritative touch to the letter.
The Great Divide (v. 22-24)
Paul concludes with a stark antithesis, a severe warning, and a final blessing of grace and love.
"If anyone does not love the Lord, he is to be accursed. Maranatha. The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen." (1 Corinthians 16:22-24 LSB)
This is one of the most severe statements in all of Paul's writings. "If anyone does not love the Lord, he is to be accursed." The word is anathema. It means to be devoted to destruction. This is the great dividing line of all humanity. The ultimate question is not whether you are a good person, or religious, or sincere. The ultimate question is, do you love the Lord Jesus Christ? A mere intellectual assent is not enough. A sentimental attachment is not enough. This is a love of allegiance, of loyalty, of treasuring Him above all else. To fail to love Him is to be on the wrong side of the universe, to be under the curse of God.
Then he adds the Aramaic phrase, "Maranatha." This can be read as Maran atha ("Our Lord has come") or Marana tha ("Our Lord, come!"). In this context, it functions as both a promise and a warning. Our Lord has come, and therefore the standard of judgment has been established. And our Lord is coming again, to execute that judgment. For those who love Him, this is a cry of hope. For those who do not, it is a terrifying prospect. The Lord is coming, and His coming will settle all accounts.
After this severe warning, Paul immediately turns to grace. "The grace of the Lord Jesus be with you." This is the beautiful paradox of the gospel. The curse is real, but grace is available. The anathema is deserved, but grace is offered. For those who are in Christ, the curse has been taken by Him on the cross, and we now live under the waterfall of His grace.
And finally, he ends with love. "My love be with you all in Christ Jesus. Amen." After all the correction, all the rebuke, all the hard teaching in this letter, Paul's final word is one of personal, pastoral affection. He loves this messy, carnal, gifted church. He is not an aloof theologian; he is their father in the faith. And so the letter ends where a Christian life must be centered: under the grace of the Lord Jesus, and within the love of His people. This is the shape of Christian reality: unbending strength, governed by love, submitted to godly order, and culminating in a severe hope.