1 Corinthians 16:13–24

They were to be watchful, in case they were secretly attacked in their faith. They were to stand firm, being bold in confessing what they had been taught. They were to be strong in both word and deed, because it is the right combination of these which enables people to mature.

This, indeed, is probably one of the Enemy's motives for creating a dangerous world—a world in which moral issues really come to the point. He sees as well as you do that courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky.

Paul tells them to be courageous and strong, like an athlete or soldier of Christ, doing everything with love toward God and each other.

And in another place: "Watch ye, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity."

From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," and be ye steadfast, "for the just shall live by faith; " be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character."

Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith, "Watch ye, stand fast in the faith."

Not in the wisdom which is without: for there it is not possible to stand, but to be borne along; even as "in the faith" ye may "stand." "Quit you like men, be strong." "Let all that ye do be done in love." Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, "Watch," as though they slept; "Stand," as though they were rocking to and fro: "Quit you like men," as though they were playing the coward: "Let all that ye do be done in love," as though they were in dissensions. And the first caution refers to the deceivers, viz., "Watch," "stand:" the next, to those who plot against us, "Quit you like men:" the third, to those who make parties and endeavor to distract, "Let all that ye do be done in love;" which thing is "the bond of perfectness," and the root and fountain of all blessings.

But what means, "All things in love?" "Whether any one rebuke," saith he, "or rule or be ruled, or learn or teach, let all be in love:" since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, "I am of Paul, and I of Apollos." If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father's wife: they would not have despised the weak brethren; there would have been no factions among them; they would not have been vain-glorious about their gifts. Therefore it is that he saith, "Let all things be done in love."

And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, Hermas."

Toward the end of the epistle he again persuades; he shows that one must not rely only on teachers, but also attend to oneself. "Be watchful," since there are deceivers. He said this because they were, as it were, sleeping.

But not in outward wisdom; for in it one cannot be established, but only go around in circles. He said this because they were wavering.

Since there are slanderers. He said this because they had become slack in spirit.

After he instructed them about what they ought to do with respect to those who were absent, he then instructs them how to conduct themselves with those who are present. Concerning the first, he does two things. First, he shows how they should conduct themselves as to all in common; secondly, as to some in particular (v. 15).

The Apostle instructs them in common about three things, namely, about faith, about a good work, and about the manner of working well. But he presents first one thing that is more necessary than all these three, i.e., "watchful care." Hence he says, be watchful and pray: "Blessed is that servant whom his master when he comes will find so doing" (Lk. 12:43); and "Watch and pray that you may not enter into temptation" (Matt. 26:41). He instructs them about faith when he says, stand firm, i.e., in faith: "Stand, therefore" (Eph. 6:14). He instructs them about a good work when he says, courageously, i.e., strongly, act, because faith without works is dead (Jas. 2:26). But because a good work should not be attributed to us, but to God, therefore he adds, and be strong in the Lord: "Be strong and let your heart take courage" (Ps. 31:25).

Where there is strife and dissension, there is no love.

This is against those who were disturbing and tearing apart the Church. Whether someone teaches, whether someone learns, whether someone rebukes, let everything, he says, be done with love, and through the mediation of love there will be neither pride nor division.

He instructs them about the manner of acting when he says, let all that you do be done in love, i.e., all things should be referred to the end of charity, namely, that they might be done for the sake of God and neighbor: "And above all these put on love, which binds everything together in perfect harmony" (Col. 3:14).

Paul calls these people the "first fruits" of Achaia, either because they were the first to be converted or because their piety was greater than that of others or because they refused to be ordained on account of their great humility and instead dedicated themselves to the service of others.

In the beginning too he mentions this man, saying, "I baptized also the home of Stephanas:" and now he speaks of him as "the first-fruits" not of Corinth only, but also of all Greece. And this too is no small encomium that he was the first to come to Christ. Wherefore also in the Epistle to the Romans, praising certain persons on this account, he said, "Who also were in Christ before me." And he said not, that they were the first who believed, but were the "first-fruits;" implying that together with their faith they showed forth also a most excellent life, in every way proving themselves worthy, as in the case of fruits. For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving.

And not from hence only, but from another topic likewise he indicates their piety, i.e., from their having filled their whole house also with godliness.

And that they flourished in good works also, he declares by what follows, saying, "They have set themselves to minister unto the saints." Hear ye, how vast are the praises of their hospitality? For he did not say, "they minister," but, "have set themselves:" this kind of life they have chosen altogether, this is their business in which they are always busy.

Here a rearrangement is needed: I beseech you, that ye also submit yourselves unto such; the rest is inserted.

You, he says, know, and do not need instruction from me. He calls the household of Stephanas the "firstfruits" of Achaia either because it was the first to believe, or because it also led a beautiful life; for the firstfruits must always have superiority over that of which it is the beginning. By Achaia he means Hellas.

They determined and devoted themselves to the reception of believing poor and to ministering to them, and not by compulsion from others, but of their own free will.

Then when he says, I urge you brothers, he instructs them how they ought to conduct themselves with some in particular. And first, as to those who seem to have a privilege in spiritual things; secondly as to those who seem to have a privilege in corporal works.

Therefore he says, I urge you brothers: you know, i.e., you approve, the household of Stephanus and Fortunatus and Achaicus. You approve them, I say, on account of two things: because they are the first, i.e., the first converted, because they were the first baptized by the Apostle himself: "I did baptize also the household of Stephanas" (1 Cor 1:16); and because all the more they were devoted and available for the service of the saints. Hence he says, and they have devoted themselves to the service of the saints: "Contribute to the needs of the saints" (Rom. 12:13).

"That ye also be in subjection unto such, that is, "that ye take a share with them both in expenditure of money, and in personal service: that ye be partakers with them." For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more.

And he said not merely, "be fellow-helpers," but added, "whatsoever directions they give, obey;" implying the strictest obedience. And that he might not appear to be favoring them, he adds, "and to every one that helpeth in the work and laboreth." "Let this," saith he, "be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages." And therefore when he begins to commend, he calls upon themselves as witnesses, saying, "I beseech you, ye know the house of Stephanas." "For ye also yourselves are aware," saith he, "how they labor, and have no need to learn from us."

Paul says this, because the people he is referring to dwell among the Corinthians, who can profit greatly from their presence.

That is, participate with them both in monetary support and in bodily service. And he did not simply say: assist, but: "be respectful," commanding earnest obedience. And lest they think he is favoring Stephanas alone, he adds: "and to everyone who assists and labors" — in what? In ministry to the saints. For all such persons are worthy of honor; and they in that case will bear their labor more courageously.

And so I urge you to be subject to such men: "Obey your leaders and submit to them" (Heb. 13:17). And to every fellow worker and laborer: "Help them, for they have labored side by side with me" (Phil. 4:3): "For the fruit of good labours is renowned" (Wis. 3:15).

Thus, since it was natural for them to be greatly irritated against these persons, for it was they who had come and showed him all about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons:-mark how he softened them down; both in the beginning of his Epistle by saying, "For it hath been signified unto me by them which are of the house of Chloe;" thus at once concealing these and bringing forward the others: (for it should seem that the latter had given their information by means of the former:) and in this place again, "They have supplied your lack, and refreshed my spirit and yours:" signifying that they had come instead of all, and had chosen to undertake so great a journey on their behalf. How then may this, their peculiar praise, become common? "If you will solace me for what was wanting on your part by your kindness towards them; if you will honor, if you will receive, them, if you will communicate with them in doing good." Wherefore he saith, "Acknowledge ye then them that are such." And while praising those that came, he embraces also the others in his praise, the senders together with the sent: where he saith, "'They refreshed my spirit and yours, therefore acknowledge such as these,' because for your sakes they left country and home." Dost thou perceive his consideration? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city. A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul.

These are the people who took Paul's letter to Corinth, and they are also the ones who had brought the Corinthians' letter about marriage to him. Paul wrote the letter when he was at Philippi.

They reported to Paul the news about the divisions and other failings in Corinth. Perhaps it was through them that the members of Chloe's household informed him (1 Cor. 1:11). Since it was natural that the Corinthians would become embittered against them, he restrains them by saying that they "supplied what was lacking on your part," that is, they came in place of all of you, and for your sake undertook such a journey to me.

He instructs them here as to those who are pre-eminent in ministry, and it can be expounded in two ways. In one way, so that it would say, I rejoice at the coming of Stephanus and Fortunatus and Achaicus, who are present to you, whose presence is advantageous to you. Because they have made up for your absence, by teaching you. And in this too they refreshed my spirit, insofar as I rejoice at your good; and your spirit as well, inasmuch as you are instructed: "I rejoice in the Lord greatly" (Phil. 4:10). And so, because you have conducted yourselves in this way, therefore acknowledge, i.e., honor them. In another way, so that it would say, I rejoice at the coming of Stephanus and Fortunatus and Achaicus, because namely, they are with me personally, and they serve me, by which they supply what was lacking from you, i.e., what you were not able to convey to me bodily. By this they have renewed my spirit, insofar as they have served me, and reverenced me; and refreshed your spirit insofar as you rejoice at my good, and so you acknowledge them, etc.

The spirit of a holy person is refreshed by thinking and doing things which are pious, for the spirit strives after what is good.

As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may continue blameless for the honour of the Church, and of your most blessed bishop. Crocus also, worthy both of God and you, whom we have received as the manifestation of your love to us, hath in all things refreshed me, and "hath not been ashamed of my chain," as the Father of our Lord Jesus Christ will also refresh him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it.

He declares that his peace is their peace. Since they have set me at ease, and my peace is beneficial for you yourselves, then on your part let nothing unpleasant be declared against them.

That is, honor them.

Paul refers to two kinds of church—public and domestic. One in which everyone assembles, he calls public. The other, in which people gather together through friendship, he calls domestic. Any place where a presbyter celebrates the solemn rites is called a church.

"All the Churches of Asia salute you." He is continually making the members combine and cleave together in one by means of the salutation.

"Aquila and Priscilla salute you much in the Lord;-for with them he was lodging, being a tent-maker-"with the Church which is in their house." This thing too is no small excellency, that they had made their very house a Church.

Members of Christ he unites through greeting, according to his constant custom.

He stayed with them, because he himself was also occupied with tent-making (Acts 18:1–3). Note their virtue in that they made their house a church, having arranged in it gatherings of the faithful.

All the brethren send you greetings. The Apostle mentions here what others do for the Corinthians. And concerning this he does two things. First, he mentions how they are greeted by others; secondly, he adds his greeting (v. 21).

Concerning the first he does three things. First, he mentions how the whole church of Asia greets them together. Hence he says, the churches of Asia send greetings: "All the churches of Christ greet you" (Rom. 16:16). Secondly, how the friends of Paul greet them in particular. Hence he says, Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. There were friends of the Apostle, and concerning these it says in Rom. (16:3): "Greet Prisca and Aquila, my fellow workers in Christ Jesus"; "And he found a Jew named Aquila, a native of Pontus, lately come from Italy with his wife Priscilla" (Ac. 18:2).

The holy kiss is the sign of peace, doing away with discord.

"All the brethren salute you. Salute one another with an holy kiss" This addition of the "holy kiss" he makes only here. What may the reason be? They had been widely at variance with one another on account of their saying, "I am of Paul, and I of Apollos, and I of Cephas, and I of Christ;" on account of "one being hungry, and another drunken;" on account of their having contentions and jealousies and suits. And from the gifts there was much envying and great pride. Having then knit them together by his exhortation, he naturally bids them use the holy kiss also as a means of union: for this unites, and produces one body. This is holy, when free from deceit and hypocrisy.

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.

Only here does he make the addition about the holy kiss, because there were many divisions. Since he had urged them greatly toward unity, he finally unites them also with a kiss — "holy," that is, sincere, and not hypocritical.

Thirdly, how the Apostle and his intimate companions greet them. Hence he says, all the brethren send greetings, who, namely, are with me: "All the saints greet you" (Phil. 4:22). From this, therefore, all greet you, and furthermore, you greet one another with a holy kiss; not sensually, as a woman seizes and kisses a youth: "She seizes him and kisses him" (Prov. 7:13); not fraudulently, as Judas kissed Christ: "And he came up to Jesus at once and said, 'Hail, Master!' And he kissed him" (Matt. 26:49).

Paul makes it clear that he has written the subscript with his own hand.

To avoid any suspicion of forgery, Paul signs the letter with his own hand.

"The salutation of me Paul with mine own hand;" intimates that the Epistle was composed with great seriousness...

He made a greeting in his own hand, in order to show that he attaches great importance to the epistle.

He adds his greeting, and concerning this he does two things. First, he puts down a title of the greeting, saying, my greeting, namely is written, by my own hand, by Paul. And he did this in his letters on account of some who wrote false letters under the name of the Apostle. Hence, so that they would not be deceived, after the letter was written by someone, the Apostle writes afterwards at the end in his own hand.

Paul is referring to the Jews, who were accursed because they said that the Lord had not yet come.

"If anyone does not love the Lord Jesus, let him be anathema." Truly, I ought to love the one through whom I have my being, my life, my understanding. If I am ungrateful, I am unworthy too. Lord Jesus, whoever refuses to live for you is clearly worthy of death, and is in fact dead already. Whoever does not know you is a fool. And whoever wants to become something without you, without doubt that man is considered nothing and is just that. For what is man, unless you take notice of him? You have made all things for yourself, O God, and whoever wants to live for himself and not for you, in all that he does, is nothing.

The person who does not keep the commandments has no love for the Lord.

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.

"If any man love not our Lord Jesus Christ, let him be anathema."

By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.

"Maran atha." For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

But what is the meaning of "Maran atha?" "Our Lord is come." For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection. And not only this, but also to rebuke them; as if he had said, "The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing," saith he, "and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin."

By this one word he struck fear into all — the fornicators, the dissenters, those who consumed food offered to idols, those who disbelieved in the resurrection, and in general all among them who conducted themselves contrary to his teaching and tradition. For all such people do not love the Lord. "Maranatha," that is, the Lord has come. He said this partly to confirm the teaching about the dispensation, and through this also the resurrection, and partly to put them to shame: the Master accepted everything upon Himself for our sake, yet you provoke Him — some by naming yourselves after men, and others by committing shameful deeds. He used an expression not Greek but Hebrew, or rather the Syrian language; for he was speaking to the Corinthians, who placed great value on outward wisdom and the beauty of the Greek tongue, yet he shows that he has no need of it whatsoever, but rather boasts in simplicity, so that he even speaks in a rough language.

Secondly, he set down the greeting itself, in which first, he speaks evil to evil ones, saying, if anyone has no love for the Lord, let him be accursed, i.e., separated or excommunicated; maranatha, i.e., may the Lord come! As if to say: whoever does not love the Lord Jesus Christ is cursed at the coming of the Lord. But should all be excommunicated who are not in charity? I respond: it should be said that this is understood if someone does not love the Lord Jesus Christ, i.e., does not have faith in Christ, and these are heretics and are excommunicated. Or: if someone does not persevere to the point of death in the love of the Lord Jesus Christ, at his coming he will be separated from good things.

"The grace of our Lord Jesus Christ be with you."

This is like a teacher, to help not only with advice, but also with prayers.

It was Paul's usual custom to pray that the grace of Christ would be with those to whom he is writing.

The duty of a teacher is not only to persuade, but also to pray, and thus to confirm in a twofold manner: by teaching and by drawing down help from above through his prayers.

Finally, he blesses the good ones, wishing them well, namely, the grace of Christ, when he says: the grace of the Lord Jesus be with you. And wishing this, he wishes them every good, because in the grace of our Lord Jesus Christ is contained every good.

Because the Corinthians did not love one another, Paul gives them this teaching from himself, in order that they might learn to love each other with the same love with which they were loved by the apostle, not with carnal emotion but in Christ Jesus.

"My love be with you all in Christ Jesus, Amen."

Thus to hinder them from thinking that in flattery to them he so ended, he saith, "In Christ Jesus." It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, "My love be with you all;" just as if he said, "With all of you I am." Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection.

Since he was separated from them by location, he embraces them as it were with the arms of love, saying: "my love be with you," that is, I am present with all of you; for I am not without you, even though I am in another place. By this he also shows that although what was written manifests bitterness, it was written not out of anger, not out of fury, but out of love and care. And lest they think he says this out of flattery toward them, he adds: "in Christ Jesus," that is, my love has nothing human or carnal in it, but is spiritual and in Christ.

Furthermore, he wishes them his love, saying, my love be with you all in Christ Jesus, so that you might love one another and God, with the love by which I love you, and not on account of something other save in Christ Jesus, i.e., on account of the love of Christ. Amen, it is done.