1 Corinthians 16:4–12

Paul is saying that if the collection is generous, he can go too. For if a bishop is going, he ought to take a large amount with him.

"And if it be meet for me to go also, they shall go with me."

Here again he exhorts them to liberality. As thus: "if it be so much," saith he, "as to require my presence also, neither will I decline this." But he did not in the first instance promise this, nor say, "When I am come I will carry it." For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, "I will send," then at length he adds himself also. And here too again he leaves it to their own decision; in saying, "If it be meet for me to go also:" whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey.

If, he says, the collection is such that my service is also required, then I too will go. By this he also disposes them to generosity. He also wants to have witnesses that he will take nothing for himself. Therefore he says: they will go with me.

And not only will I send those whom you accredit, but if it will be advisable, i.e., if there will be a great quantity, they will accompany me, by which he leads them to contribute well and liberally: "At present, however, I am going to Jerusalem with aid for the saints" (Rom. 15:25).

Paul is personally strengthening the admonitions by which he is putting them right. The one from whom they have heard Christian teaching is coming to visit. If so, they will be all the more concerned not to be ashamed when he arrives.

"But I will come to you," saith he, "when I shall have passed through Macedonia." This he had said also above; then however with anger: at least he added, "And I will know not the speech of them that are puffed up, but the power:" but here, more mildly; that they might even long for his coming. Then, that they might not say, "Why is it that you honor the Macedonians above us?" he said not, "When I depart," but, "When I shall have passed through Macedonia; for I do pass through Macedonia."

He did not say: I will go to Macedonia, lest they say: "you prefer the Macedonians to us," but said: I am passing through Macedonia, that is, I am visiting the Macedonians hastily and in passing, but with you I will stay. By this he shows that he prefers them to the Macedonians, as disciples most sincere and most worthy; for the church of Corinth was great. By the word "stay" he frightens those who were sinning. He adds "if the Lord permits" because of uncertainty. For he did not know whether or not this would be permitted him by the Spirit. For the Spirit led him wherever He Himself willed. Being in Ephesus, he intended from there to go to Macedonia, pass through it, and then go to them. By many arguments he proves his affection for them, both by the fact that he does not wish to see them in passing, and by the fact that he desires that they accompany him on his way.

Next, the Apostle instructs them about the things that pertain to himself. And concerning this he does three things. First, he promises them his arrival, saying, I will come to you after passing through Macedonia. Secondly, he says that he is about to spend a long time with them; thirdly, he excuses the postponement of his arrival.

Concerning the first it should be understood that, as it says in Ac. (16:9), a man of Macedonia appeared to the Apostle when was in Troas, beseeching him and saying to him: "Come over to Macedonia and help us." Therefore, so that the Apostle might fulfil the entreaties, he prepared himself to go to Macedonia. And because Macedonia was halfway between Asia and Achaia where Corinth is, he says, I will come to you after passing through Macedonia, that is, I will come to you from that place, namely, because then I will be nearer to you.

"But with you it may be that I shall abide, or even winter." For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, "Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you." And why did he say, "perhaps;" and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, "Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?"

"That ye may set me forward on my journey wheresoever I go." This also is a mark of love, and great strength of affection.

Secondly, he promises that he will spend a long time with them, saying, and perhaps I will stay with you, i.e., I will restrict the time, or even spend the winter, i.e., for the whole winter I will abide with you, because there are many things to be corrected among you. Or, he adds the reason for why he is going to them when he says, so that you may speed me on my journey, wherever I go. And he says, "wherever," because he was unable to determine where he would go, except according to what the Holy Spirit was inspiring him. You may speed, I say, not that you may protect me, but that you may show the way.

Knowing that he has a lot to do in Corinth, Paul does not want to pass through on his way somewhere else but to spend time with them when he comes.

"For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit."

Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.

Thirdly, when he says, for I do not want, he excuses the postponement of his arrival in two ways. In one way, because the Corinthians could say: it is not necessary that you defer coming and that you first go to Macedonia, because you could come to Achaia and remain, so that you do not pass through Macedonia. And to this he says: although I could come to you in this way, I could not stay with you for long, because I have to go to Macedonia or return to Asia. Hence, because I am unwilling to see you in passing, I am not coming to you in this way. For I hope to join you for some time, if the Lord permits. He says, if the Lord permits, because perhaps either before he is there, or already after he is there, the Lord may inspire him to go to another place where he might accomplish a greater good.

Paul wrote this letter from Ephesus.

"But I will tarry at Ephesus until Pentecost."

As we should expect, he tells them all exactly, informing them as friends, For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.

"For a great door and effectual is opened unto me, and there are many adversaries."

Now it was "great," how could there be "adversaries?" Why on this very account the adversaries were many, because men's faith was great; because the entrance was great and wide. But what means, "A great door?" There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.

You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.

And herewith also he cheered them up, namely, by saying, that henceforth the word works every where and springs up readily. And if there be many who plot against it, this also is a sign of the advance of the Gospel. For at no time doth that evil demon wax fierce, except on seeing his goods made spoil of abundantly.

Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because "there were many adversaries;" but because "there was a great door," pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil.

They were keeping it "unleavened "ceremonially, and he urges a spiritual unleavening as more important. The Christian hallowing of Pentecost connects with the Paschal argument.

And this is a sign of strong love, that he tells them where he will be, how long he will stay, and even adds the reason. For he continues.

In another way, he excuses himself, and this would seem the more literal meaning, because it was necessary for him to remain for a long time at Ephesus, which is in Asia. And so he says, but I will stay in Ephesus until Pentecost. Perhaps this letter was sent in winter, or in fact, and then after Pentecost he had to go to Macedonia and stay there until winter, and then go to Corinth and winter there.

Paul made it clear that he was staying at Ephesus because he had found hearts there who were thirsting for the grace of God, and in them he could quickly instill the mystery of Christ. But because the devil is always restless and hostile to those who long for God, he adds that his enemies there are many. For the more they sought after the faith, the more there were adversaries who contradicted them and fought against the teaching of the Lord.

That is, many desire to come to the faith, and a wide entrance to them is open to me, since their mind has ripened for the faith. For a teacher is constrained when his students are not diligent; on the contrary, the field is wide for him when his students are ready. For this very reason there are also "many adversaries," for the devil, seeing that his servants are being taken from him, becomes more agitated and raises up adversaries.

He adds the reason for why he wanted to stay in Ephesus until Pentecost when he says, for a wide door for effective work has opened for me, i.e., I am producing great fruit in Ephesus. And he says, a wide door has opened for me, i.e., many human hearts prepared for believing, and it is evident, because it is without contradiction: "And pray for us also, that God may open to us a door for the word" (Col. 4:3). But because there are many adversaries, who are attempting to hinder or steal away, if then I am absent, much fruit may easily be hindered; thus I am unwilling to draw back until you are well established: "Behold, I have set before you an open door" (Rev. 3:8).

Although Timothy was preaching what he had learned from Paul and was a gifted evangelist, the apostle commends him since he did not have the same authority. Paul was afraid that Timothy might not be received as he deserved by dissidents in the church, that they would create a fuss, that Timothy would be afraid and that his coming would do nothing for their salvation.

Perhaps some one may think there is something unworthy of Timothy's courage in this piece of advice. But not on Timothy's account is this said, but for the hearers' sake: lest by their design against him they should hurt themselves: since he for his part had his station always in the way of dangers.

"For as a child serveth a father," saith he, "so he served with me in furtherance of the Gospel." But lest from boldness towards the disciple they should proceed also to the teacher, and become worse, he checks them from afar off, saying, "that he may be with you without fear;" that is, that none of those desperate persons rise up against him. For he intended perhaps to rebuke them about the things concerning which Paul also had written: and indeed Paul professed to send him for this very reason. "For I have sent Timothy unto you," saith he, "who shall put you in remembrance of my ways in Christ even as I teach every where in every Church." In order then that they might not through confidence in their high birth and wealth, and the support of the people, and the wisdom from without, attack him and spit upon him and plot against him, being grieved at the reproofs which came from him; or lest in revenge for the teacher's rebuke they should demand satisfaction of him, so punishing the other; therefore he saith, "that he be without fear with you." As if he had said, "Tell me not of those who are without, the Gentiles and unbelievers. It is your part that I require, you for whom also the whole Epistle was composed," the persons also whom in the beginning and the outset he had frightened. Wherefore he saith, "with you."

Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying "For the work of the Lord he worketh." That is; "look not," saith he, "to this, his not being rich, namely, nor highly educated, nor old: but what commands are laid upon him, what work he is doing. 'For the work of the Lord he worketh.'" And this serves him instead of all nobility and wealth and age and wisdom.

And he is not content with this, but adds, "Even as I also." And some way above, "Who is my beloved son and faithful in the Lord; he shall put you in remembrance of my ways in Christ." Seeing then that he was both young, and had been singly entrusted with the improvement of so numerous a people, both of which things tended to bring him into contempt...

Since it was likely that Timothy, upon arriving in Corinth, would reprove those who were sinning and rebuke them, he warns them so that the wealthy wise men would not rise up against him — not because Timothy lacked courage and could fall, but because they themselves could cause harm to themselves. And he was very ready for dangers. He said well: "among you." For do not speak to me of the Greeks, when I require of you what is proper.

That is, he preaches and teaches, and not simply, but as I do, which constitutes great praise for Timothy.

Here he instructs them concerning the things which pertain to his disciples. And first, concerning things that pertain to Timothy; secondly, concerning things that pertain to Apollos (v. 12).

Concerning Timothy, he enjoins three things. First, that he be kept free of concern; hence he says, When Timothy comes to you, see, be diligent that, you put him at ease among you. Perhaps there was a certain disturbance there because of the false apostles: "Fighting without and fear within" (2 Cor. 7:5). And this you ought to do because he is doing the work of the Lord, as I am by preaching: "As for you, be vigilant in every labor" (2 Tim. 4:5, Vulgate).

Paul mentions Timothy's great merit in order to teach them not only that he should be treated with honor in their company but that once he had made preparations to leave he should be sent on his way with deference, because he was an apostle of the Lord.

"Let no one therefore despise him." And not this only doth he demand of them, but also greater honor; wherefore also he saith, "but set him forward in peace;" that is, without fear; causing no fightings or contentions, no enmities or hatreds, but rendering all subjection as to a teacher.

"That he may come unto me: for I expect him with the brethren." This also was the language of one that would alarm them. That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy's treatment might be, he adds therefore, "for I expect him." And besides, hereby he both shows that Timothy is worthy of their confidence; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him.

Since he is such, let no one belittle him. For he was young and alone, and he was entrusted with caring for very many people, and moreover contemptuous ones; it is also likely that he was looked down upon.

He says even more: and show him honor; for this means: "send him on his way. In peace," that is, safely, without struggle and dispute, with all submission. With the words "I am expecting him" he frightens them, so that knowing he will report everything to Paul, they would not offend him in any way, and at the same time presents him as worthy of respect; for he considers him so necessary that he is expecting him.

Secondly, that he be held in honor, and so he says: so let no one despise him. And the reason for this is perhaps because he was young: "Let no one despise your youth" (1 Tim. 4:12); "He who rejects you, rejects me" (Lk. 10:16). Thirdly, that he be led in peace, and this is what he says: speed him on his way in peace. And the reason for this is because I am expecting him with the brethren, who are with him.

Paul is hinting that Apollos did not want to go to Corinth because the church there was divided, in the hope that when they heard this they would be eager to make peace. Apollos would come when the church reached agreement.

Apollos was the bishop of Corinth, but he had left the church on account of its divisions and gone to be with Paul. He would not go back with the letter, because he did not want to return until the divisions were healed.

This man appears to have been both well-educated and also older than Timothy. Lest they should say then, "For what possible reason did he not send the man grown, but the youth instead of him?" observe how he softens down this point also, both calling him a brother, and saying that he had besought him much. For lest he should seem to have held Timothy in higher honor than him and to have exalted him more, and on this account not to have sent him, and cause their envy to burst out more abundantly, he adds, "I besought him much to come." What then: did not the other yield nor consent? did he resist and show himself contentious? He saith not this, but that he might not excite prejudice against him, and also might make excuse for himself, he saith, "and it was not at all his will to come now." Then to prevent their saying that all this was an excuse and pretence, he added, "but he will come to you when he shall have opportunity." This was both an excuse for him, and a refreshment to them who desired to see him, by the hope which it gave of his coming.

Apollo was both older than Timothy and an eloquent man. Lest they say, why then did he not send him, but the younger one, he says: "I strongly urged him." And he does not say: he opposed me, but, freeing him from blame, he says: "but he was quite unwilling," that is, it was not pleasing to God. And lest they say that this is an excuse and a pretext, he says further.

At the same time he both defends him and comforts them, who wished to see him, with the hope of his arrival.

Concerning Apollos. This is the Apollos of whom Acts (18:24) says, "a certain Jew", and the one who went to Achaia and was, as it were, their special doctor after the Apostle: "I planted, Apollos watered" (1 Cor 3:6). And as the Gloss says, he was a bishop. And because the Corinthians had behaved badly, he withdrew from them and went to the Apostle. Afterwards, the Corinthians asked the Apostle to send him back there, to which he responds to them saying, as for our brother Apollos, whom you asked to be sent back to you, I make known three things. First, my requests made to him, since I strongly urged him to come to you with the brothers. And he says, I urged him, although he could direct him, because with great men a command ought not be made easily: "Do not rebuke an older man but exhort him as you would a father" (1 Tim. 5:1); "If they make you master of the feast, do not exalt yourself" (Sir. 32:1). But is it lawful for someone to abandon his people? To this should be said, as Gregory says, when all the subjects conduct themselves badly and are unwilling to be corrected, it is lawful for the bishop to withdraw from them. Hence, because they were such as these, it was lawful for him. Or it should be said that perhaps he was not their bishop, but was preaching to them specially. Secondly, the response of Apollos, because he refuses to come to them: but it was not at all his will to come now. And the reason for this is perhaps because they were not yet properly corrected, or because he himself was occupied in other difficulties. Thirdly, he promises him that he should go to them at some time. Hence, he says, he will come when there will be space, i.e., opportunity; there will be, namely, when you will be corrected.