1 Corinthians 16

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.

Letter to the Corinthians (Clement)

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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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

Ephesus

"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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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

Commentary on Paul’s Epistles

"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."

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

5–6

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.

Commentary on Paul’s Epistles

"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."

Homily on 1 Corinthians 43

5–7

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

"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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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.

Paul wrote this letter from Ephesus.

Pauline Commentary from the Greek Church

8–9

"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.

Homily on 1 Corinthians 43

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

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, he adds, as we might expect,

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

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.

Pauline Commentary from the Greek Church

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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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."

Hermas, Vision 1

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."

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.

Commentary on Paul’s Epistles

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

Pauline Commentary from the Greek Church

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."

Epistle of Pseudo-Ignatius to the Tarsians

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."

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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.

The Screwtape Letters

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

Commentary on Paul’s Epistles

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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.

Pauline Commentary from the Greek Church

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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

"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."

Homily on 1 Corinthians 44

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

Commentary on the First Epistle to the Corinthians 16

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

17–18

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.

Homily on 1 Corinthians 44

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.

Commentary on the First Epistle to the Corinthians 284

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.

Commentary on 1 Corinthians

17–18

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.

Commentary on 1 Corinthians

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.

Epistle of Ignatius to the Ephesians

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

Pauline Commentary from the Greek Church

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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.

On Prayer

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

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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).

Commentary on 1 Corinthians

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

Commentary on Paul’s Epistles

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

Pauline Commentary from the Greek Church

"The salutation of me Paul with mine own hand;" intimates that the Epistle was composed with great seriousness; and therefore he added,

Homily on 1 Corinthians 44

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

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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

Commentary on Paul’s Epistles

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

Pauline Commentary from the Greek Church

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.

Epistle of Pseudo-Ignatius to the Antiochians

"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."

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

"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.

Homily on 1 Corinthians 44

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

Commentary on the First Epistle to the Corinthians 285

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians

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.

Commentary on Paul’s Epistles

"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.

Homily on 1 Corinthians 44

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.

Commentary on 1 Corinthians

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.

Commentary on 1 Corinthians