1 Corinthians 15:58–16:3

Those who persevere in a life of faith and good works have the assurance that they will be accepted by God and receive their reward and that they will not be led astray by wicked arguments.

We exhort you also, according to the word of the apostle, to be "stedfast and immoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not vain in the Lord."

"Wherefore, brethren, be ye steadfast, unmoveable."

Just and seasonable is this exhortation after all that had gone before. For nothing so disquiets as the thought that we are buffeted without cause or profit.

"Always abounding in the work of the Lord:" i.e., in the pure life. And he said not, "working that which is good," but "abounding;" that we might do it abundantly, and might overpass the lists.

"Knowing that your labor is not in vain in the Lord."

What sayest thou? Labor again? But followed by crowns, and those above the heavens. For that former labor on man's expulsion from paradise, was the punishment of his transgressions; but this is the ground of the rewards to come. So that it cannot in fact be labor, both on this account and by reason of the great help which it receives from above: which is the cause of his adding also, "in the Lord." For the purpose of the former was that we might suffer punishment; but of this, that we might obtain the good things to come.

Besides, he who bids us shine as sons of light, does not bid us hide away out of sight as sons of darkness. He commands us to stand stedfast, certainly not to act an opposite.

Since, he says, you have learned that there will be a resurrection and recompense for the good and the wicked, be steadfast; for they were wavering in the teaching about the resurrection. And since they were also neglecting the good life, on account of there supposedly being no resurrection, he says: "always abound in the work of the Lord"; not only do it, but do it in abundance. The "work" "of the Lord," that which the Lord loves and which He requires of us, is virtue.

That is, hope that there will be a resurrection, and you will lose nothing from your labors. For previously you were not zealous for virtue because you did not believe in the resurrection and therefore did not want to labor in vain, but now you know that none of your labor will remain in vain. "In the Lord" (εν Κυρίω) means either your labor which is "in the Lord," that is, for which you had help from above, since it is directed toward God-pleasing works; or "with the Lord" your labor will not remain in vain, but you will receive recompense from Him.

1023. – Then when he says, Therefore my beloved brethren, he adds an admonition. For as it was said, the false apostles were destroying the Corinthians by denying the resurrection, and so, after he established faith in the resurrection, and displayed it through examples, he admonishes them to occupy themselves with good, and not be seduced by the false apostles. And concerning this he does three things. First, he confirms them in the faith, saying, therefore, namely, with the resurrection already displayed, my brethren by faith, by which we are all sons of God: "He gave power to become children of God"(Jn. 1:12) – beloved, through love which we owe to love one another: "And this commandment we have from him, that he who loves God should love his brother also" (1 Jn. 4:21) – be steadfast, that is, in the faith of the resurrection, not withdrawing from faith: "So that we may no longer be children tossed to and fro" (Eph. 4:14) – and immovable, that is, do not be seduced by others: "Provided that you continue in the faith, stable and steadfast" (Col. 1:23). Secondly, he induces to good works, saying, always abounding in the work of the Lord: "So then, as we have opportunity, let us do good to all men" (Gal. 6:10); "The righteousness of the blameless keeps his way straight" (Prov. 11:5). Thirdly, he confirms them in hope, saying, knowing that in the Lord you labor is not in vain: "For the fruit of good labors is renowned" (Wis. 3:15).

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.

Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses every thing else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he did every where else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this alone he mentions.

And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.

And he calls the collection logian (a "contribution,") immediately from the very first making out the things to be easy. For when contribution is made by all together, that becomes light which is charged upon each.

But having spoken about the collection, he did not say immediately, "Let every one of you lay up in store with himself;" although this of course was the natural consequence; but having first said, "As I gave order to the Churches of Galatia," he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; "But now I go unto Jerusalem, ministering unto the saints: for it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints." Only those he stimulates by mention of Macedonians and Corinthians; these of Galatians. For he saith, "As I gave order to the Churches of Galatia, so also do ye:" for they would surely feel ashamed ever afterwards to be found inferior to Galatians. And he saith not, "I advised," and, "I counselled;" but, "I gave order," which is more authoritative. And he doth not bring forward a single city, or two, or three, but an entire nation: which also he doth in his doctrinal instructions, saying, "Even as also in all the Churches of the saints." For if this be potent for conviction of doctrines, much more for imitation of actions.

Having finished the dogmatic teaching, he turned to the chief of virtues — almsgiving. He calls it a collection in order to lighten the matter from its very beginning. For what was collected from many was easy for each one. Then he urges them to emulation, relating what had been accomplished by others, as, he says, the Galatians did. He did not say: I proposed, but: "I ordained," — which signifies greater authority, — so that you would know that this is a royal ordinance, and would not neglect this matter.

Above, through the entire succession of the letter, the Apostle proposed to the Corinthians a general teaching; in this final chapter, he proposes to them a special and particular teaching. And concerning this he does two things. First, he instructs them about what they ought to do for others; secondly, he shows what others would do for them (v. 19). Concerning the first, he does two things. First, he instructs them about what they should do in his absence; secondly, about what they should do in the present (v. 13). Concerning the first, he does three things. First, he instructs them about what in his absence pertains to the poor saints who are in Jerusalem; secondly, about those things that pertain to the Apostle (v. 5); thirdly, about those things that pertain to the disciples (v. 10). The Apostle instructs them about three things concerning what ought to happen for the saints who are in Jerusalem. First, how the alms to be prepared for the saints are to be collected; secondly, how the alms are to be kept (v. 2); thirdly, how they are to be sent to Jerusalem (v. 3).

Concerning the first, it should be understood that, as it is written in Ac. (4:34), it was the custom in the early Church that those converted to the faith would sell their possessions and all they have, and would place the value at the feet of the Apostles, and from these each one (according as there was need) would be provided for, so that no one would have property, but that all things would be in common for them. But it happens that due to a great, rising famine, the poor saints in Jerusalem were laboring under a great want. Hence it happened that the Apostles ordained for the rendering of assistance to them, that there be a collection by other Christian churches, and this commission was made to Paul and Barnabas: "They gave to me and Barnabas the right hand of fellowship... only they would have us remember the poor" (Gal. 2:9-10). And because the Apostle was solicitous about this, he instructed those who converted, that they should render assistance to them, because just as he said to the Romans, it is right that whoever receives spiritual goods should supply temporal ones. And this is what he says: Now concerning the contribution by the churches for the saints, i.e., for the use of the saints, and not for whatever use: "Do good to the humble, but do not give to the ungodly" (Sir. 12:5). Not that there is not something that is to be given to sinners, but because with more reason ought one to give alms to the indigent just man than to the sinner. Just as I directed the churches of Galatia, so you are to do, i.e., to collect, on the first, namely, day, of the sabbath, i.e., the seventh day. And this was ordained, so that little by little a small amount might be set aside in any given week, and they might not, if all at once it were set aside, be burdened. And although it might seem very little to them, as if imperceptible to give little by little, yet over an entire year the alms were greater than in one single collection.

"On the first day of the week," that is, the Lord's day, "let each one of you lay by him in store, as he may prosper." Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving. Wherefore "call to mind," saith he, "what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils: the souls when released from labors becoming readier and apter to show pity. Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness. On it, accordingly, "let each one of you," not merely this or that individual, but "each one of you," whether poor or rich, woman or man, slave or free, "lay by him store." He said not, "Let him bring it the church," lest they might feel ashamed because of the smallness of the sum; but "having by gradual additions swelled his contribution, let him then produce it, when I am come but for the present lay it up," saith he, "at home, and make thine house a church; thy little box a treasury. Become a guardian sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood."

Now I am aware that many of this congregation will again find fault with me when treat of these subjects, and say, "Be not, I beseech you, be not harsh and disagreeable to four audience. Make allowances for their disposition; give way to the mind of the hearers. For in this case you really do put us to shame; you make us blush." But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use. I grant indeed that if I said, "give it me," and "lay it up in my house," there might perchance be something to be ashamed of in what I said: hardly however even in that case; for "they who wait upon the altar," we read, "have their portion with the altar." However, some one perhaps might find fault as if he were framing an argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift.

But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, "Let each one of you lay by him in store, as he may prosper." Now observe also how he avoids being burdensome. He said not, "so much," or "so much," but "as he may prosper," whether much or little. Neither said he, "what any one may have gained," but, "as he may prosper:" signifying that the supply is of God. And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all perception of the burden and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day; whereof adding the cause, he saith. "That there be no gatherings when I come:" which means, that ye may not when the season is come for paying in contributions just then be compelled to collect them. And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more earnest.

Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,

He calls the first day of the week the Lord's day (Sunday). And by the very day he predisposes them to almsgiving, reminding them of the mysteries celebrated on that day. Very wisely also he commands each person to save aside "as much as his means will allow," that is, whatever God sends and whatever is at hand. For he did not say: bring it immediately, lest he put to shame someone who has little, but: set it aside by yourself, and when the time comes, then bring it.

So that, he says, you would not be collecting at the time when it is necessary to distribute. With the words "when I come" he makes them more diligent in the collection, since the donations will be before his eyes.

Or by on the first day of the Sabbath, is understood the first day after the Sabbath, namely, the Lord's Day. And this is what the Apostle wanted to happen on that day, because the custom was already in force, that the people would gather in the church on the Lord's Days: "On the first day shall be a holy convocation... it is a solemn assembly; you shall do not laborious work" (Lev. 23:35-36). And in this way are alms described in Dan. (4:24): "Break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed"; and Sir (29:15).

Because not only the manner of collecting ought to be applied, but also of setting aside, he then instructs them how the collections should be set aside, when he says, each of you is to put something aside. In this is shown the greatest skill of the Apostle, so that no one should believe that the Apostle would make these collections more for the sake of his own profit, than for the sake of the needs of the saints. Therefore, evading this suspicion, both as to himself and his ministers, he was unwilling that the money spoken of be kept by himself or by his ministers, but he established that whoever was ready to distribute that money take it home and keep it himself, doing this for the whole year. And it was for this reason, because the Apostle was unwilling, when he should come to Corinth, that they attend to the collections, but rather to teaching and to spiritual things: "It is not right that we should give up preaching the word of God to serve tables" (Ac. 6:2).

This collection was doubly beneficial, because it helped the saints mentioned above and also the poor people who were in the church.

"And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty to Jerusalem."

He said not, "this person," and "that," but, "whomsoever ye shall approve," whomsoever you shall choose, thus freeing his ministration from suspicion. Wherefore to them he leaves the right of voting in the choice of those who are to convey it. He is far enough from saying, "The payment is yours, but the privilege of selecting those who are to carry it is not yours." Next, that they might not think him quite absent, he adds his letters, saying, "Whomsoever you approve, I will send with letters." As if he had said, I also will be with them and share in the ministration, by my letters. And he said not, "These will I send to bear your alms," but, "your bounty;" to signify that they were doing great deeds; to mark that they were gainers themselves. And elsewhere he calls it both "a blessing" and "a distribution." The one that he might not make them less active, the other that he might not elate them. But in no case whatever hath he called it "alms."

He said well, "whom you shall approve," to avoid any scandal, lest they suspect that he wishes to take some portion of the collection for himself. So after the word "approve" place a period, then read: "them I will send with letters." The connection will be as follows: whomever you approve, those I will send with my own letters. He speaks as if to say: I myself will also join them and will take part in this ministry through my letters. He called this matter a "gift" (in Church Slavonic, a grace) — that is, a donation — in order to show that they are accomplishing something great, accomplishing it both without sorrow and without compulsion. For grace is of such a nature. But to call the offering alms would have been unworthy of the saints who were to receive it.

He adds how the alms should be sent to Jerusalem, saying, when I arrive. As if to say: I do not wish in this to burden any especially, namely for bearing the money, but I will send those whom you accredit, i.e., the ones you will approve for sending, I will send, I say, by letter, i.e., with letters sent from you and from us, with praises and commendations, namely, in which will be contained a sum of money, our zeal and love commended. I will send, I say, to carry your gift, i.e., what you will give generously to the poor saints in Jerusalem: "We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia" (2 Cor. 8:1). In Jerusalem, i.e., to the saints who are in Jerusalem.