Commentary on 1 Corinthians 16.1–16.23

“Now concerning the collections that are made for the saints, as I directed the churches of Galatia, so do you also. On the first day of the week let each of you put aside by himself, storing up whatever he wishes, so that collections are not made when I come.” He commands the collection to be made on the Lord's day, as he had arranged in the other churches; so that on the day on which the Lord rose, his people might be gathered for the praise and glory of God, death having been conquered; and then funds should be gathered for the service of the saints, who were suffering affliction for the Lord's name through the zeal of gentiles or Jews, who did not allow them to preach the grace of God under the name of Christ; so that they might have relief from those for whose sake they were afflicted. Every Lord's day, then, he commands the people to be gathered and to bring together, as they wished, for the gifts of God, and for each to lay this aside with himself as in a treasury; so that when the Apostle came it would be found ready for the necessary uses; for what is collected little by little is not burdensome, and is found to be much.

“And when I come, whomever you approve by letters, these I will send to carry your gift to Jerusalem.” This relief had a double benefit, as it still has now: that it benefited both the saints mentioned above and the poor placed in the church; it benefits both the needs of the elders and the needy even now. He says that by letter he sends those whom they have chosen as fit for the administration; for letters give testimony for those sent, so that they may be received with favour.

“But if it is worthwhile that I go too, they will go with me.” He says this: if the collection is abundant, he too can go; for it is fitting and so necessary that, if he himself goes, he carry much with him for the relief of the saints. This is what he indicates to the Romans, saying: “For if the gentiles have shared in their spiritual things, they ought also to minister to them in carnal things” (Rom 15:27); for they were from the Jews, of whom the Lord says that salvation is from the Jews, who were in great odium at Jerusalem among the unbelieving Jews.

“But I will come to you when I have passed through Macedonia; and with you I shall perhaps remain, or even spend the winter, so that you may send me on wherever I go.” After all his instruction, to make them glad, he promised them his coming, by which he confirms all his admonitions with which he corrects them all the more. One who hears that the one from whom he received the law is coming will be more careful, lest he blush when he arrives.

“For I do not want to see you now in passing.” Knowing that he had many things to deal with among them, he does not want to see them in passing, and, lest they be saddened, he promises to stay a long time with them; for what he does, he does with foresight. “For I hope to remain with you for some time, if the Lord permits.” If the Lord: for then the Lord permits him to stay with them, he says “permits”, if they show themselves worthy, amending the vices which he rebukes in them.

“But I will remain at Ephesus until Pentecost; for a great and effective door has opened to me, and there are many adversaries.” He showed why he had remained at Ephesus; for he had found there hearts thirsting for God's grace, into which to pour the mystery of Christ. But because the devil is always restless and envious of those who desire God, he added: “and there are many adversaries”; for the more people were found fit for faith, the more there was no lack of those who were jealous, contradicting and opposing the Lord's teaching.

“Now if Timothy comes, see that he is with you without fear; for he does the work of the Lord, as I also do. So let no one despise him.” Although Timothy preached what he had received from the Apostle, and was a capable evangelist, yet because he was not of the same authority, he commends him; lest perhaps by those in the congregation who disagreed he not be received as he deserved, and his coming achieve nothing for their salvation. For the gentiles too could be stirred to sedition and discord among the people, taking an occasion to rush upon Timothy; therefore, “let no one despise him, because he does the work of the Lord”, he says, “as I also do”; that is, so that he might be received with the authority by which he was an apostle; for he himself was a bishop. “Send him on in peace, so that he may come to me; for I am expecting him with the brothers.” He mentions Timothy's great merit, so that he not only commands that he be honoured among them, but shows that he is to be escorted with deference as an apostle of the Lord; so that he himself too was expecting him with the brothers for the gospel of Christ. “Now concerning our brother Apollos, I inform you that I begged him much to come to you with the brothers; and it was not at all his will to come now. But he will come when it is opportune.” By saying this he shows that he both satisfied their wish or request, when he showed them his own desire, and excused Apollos, since he did not declare why he did not go to them; yet in such a way that he did not excuse him altogether, but postponed it. It can also be understood thus: that through Apollos he touches them, indicating that Apollos was unwilling to go to them because they were at odds; so that, hearing this, they might strive for peace; and that he therefore said of Timothy, “See that he is with you without fear”, because some who had been sent had not been well received; and therefore Apollos would come when they were in concord.

“Be watchful, stand firm in faith, act manfully, be strengthened; let all your things be done in love.” “Be watchful”, he says, lest they be deceived in faith. “Act manfully”: this is to warn them to be strong concerning what had been handed on to them, not like children who do not know what to follow. “Be strengthened”: so that they may be robust in word as well as in deed; for profession and good acts make people perfect. He warns that these very things be done in love; for things done with love have the fear of God and zeal; for whatever is done with offence to a brother has no fruit. For some are to be called forward to the good, not saddened; for instance, if you do not show mercy, by dissuading another, or are inhuman, or brand others, or eat something, insulting one who abstains from it, so as to make a scruple for him. All things are to be done so that there is exhortation to better things, not insult; and then there is peace. Hence the Lord says: “By this it is known whether you are my disciples, if you love one another” (John 13:35); but where there is strife and dissension, there is no love.

“Now I beseech you, brothers: you know the household of Stephanas and Fortunatus, that they are the firstfruits of Achaia, and have appointed themselves to the service of the saints; that you also be subject to such, and to everyone who works with them and labours.” The Achaeans are Corinthians; and therefore he speaks to them about these, through whom he calls them to such work; for they are from among them. For this is a great thing among Christians, that, avarice trampled underfoot, they bestow from their labours on those who do not have, made imitators of God the Father, who is rich in mercy. But when he says “that you be subject to such”, he exhorts them all the more, so that, becoming rivals in this work, they themselves may have others subject to them.

“I rejoice at the presence of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking from you. For they refreshed both my spirit and yours. Recognize, then, those who are such.” For the contribution which he says is made for the saints is one thing, and to repay a livelihood to the ministers of the gospel is another, as the Lord says: “For the labourer is worthy of his wages” (Luke 10:7). For he indicates that the household of Stephanas was devoted in both respects, both in the service of the saints and toward those who served the churches; so that they benefited the Apostle together with the brothers Fortunatus and Achaicus, so that those who were from among them also benefited. Hence he says: “For they refreshed both my spirit and yours.” And since the Apostle refuses to accept from these (for he says: “This boasting of mine will not be broken in the regions of Achaia”), how did they refresh both his spirit and theirs? But I believe his spirit was refreshed in those whom they had benefited; for he says that what benefits those he wished was given to himself. “Recognize, then, those who are such”: that is, imitate them.

“The churches of Asia greet you.” By their greeting he reminds them to become like those who are of one province. “Aquila and Priscilla greet you in the Lord, with the church in their house.” He mentions two churches, public and domestic: he calls public that in which all assemble; domestic that in which people gather through friendship. Wherever presbyters celebrate the solemn rites, it is called a church.

“All the brothers greet you.” He lifts up their spirits when he shows that all these are lovers of them. “Greet one another with a holy kiss.” The holy kiss is a sign of peace, in which he teaches that, discord removed, they should cling to one another.

“The greeting in my hand, Paul's.” He shows that he signed this letter, and added what the words of the signature are, saying:

“If anyone does not love the Lord Jesus Christ, let him be anathema maranatha”, which means: if anyone does not love the Lord Jesus, who has come, let him be cut off. For maranatha means 'the Lord has come'. This is because of the Jews who said that Jesus had not come; these, then, are anathema from the Lord who has come.

“The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus.” He put such a signature because of those who, while they pursued dissension, did not love the Lord Jesus; since they said: “I am of Paul, I of Apollos, and I of Cephas” (1 Cor 1:12). For whoever loves Christ does not give glory to men, because there is no hope in men. “The grace of our Lord Jesus Christ be with you”; and it is understood, 'you who love the Lord Jesus'. And since they did not love one another, he therefore says this: “My love be with you all in Christ Jesus”; so that they might learn to love themselves with the grace with which they were loved by the Apostle, not with carnal affection, but in Christ Jesus.