Father Callan’s Commentary on 1 Corinthians 16:19-24

This completes my postings of Father Callan’s Commentary on First Corinthians. You can view all the commentaries here.

GREETINGS AND APOSTOLIC BLESSING

A Summary of 1 Corinthians 16:19-24~During St. Paul’s three years’ stay in Ephesus, the capital of Proconsular Asia, the Gospel had spread throughout the whole province and Christian communities were established everywhere. Knowing, therefore, the ties of charity by which the faithful of Asia and of Ephesus were bound to those of Corinth, the Apostle, before giving his final blessing, sends the salutations of all the faithful.

19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, with whom I also lodge.

The churches of Asia, i.e., the Christian communities of Proconsular Asia, the Roman province that lay along the western coast of Asia Minor with Ephesus as its capital (cf. Acts xix. 10). Aquila and Priscilla, who had contributed so much to the foundation of the Church at Corinth. See on Rom 16:3, 4; cf. Acts 18:1 ff.

In the Lord, i.e., out of charity and regard for their common faith.

The church … in their house. Both at Rome and at Ephesus the house of Aquila and Priscilla served as a meeting-place of the faithful for religious purposes (Rom 16:3-5). As yet there were most likely no special buildings set aside for Christian worship anywhere.

With whom I also lodge. These words, and their equivalents in the Vulgate here, should be omitted as wanting in all the best MSS. and versions.

20. All the brethren salute you. Salute one another with a holy kiss.

All the brethren, i.e., all the other faithful of Ephesus besides those that met at the house of Aquila and Priscilla.

A holy kiss. The kiss of peace was once a prominent feature in the religious assemblies of the Christians (Rom 16:16; 2 Cor 13:12; 1 Thess 5:26; 1 Peter 5:14), but it was restricted at an early date to the members of the same sex (Const. Apost. ii. 57; viii. 11).

21. The salutation of me Paul, with my own hand.

With my own hand. The Apostle had dictated this Epistle to an amanuensis, as was his custom (Rom 16:22), but now he writes his own salutation as a guarantee of the authenticity and genuineness of the letter (2 Thess 2:2; 3:17).

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

Love (φιλει), i.e., with a personal and special affection.

Anathema. See on Rom 9:3.

Maranatha. This is a combination of two Aramaic words, Marana tha, which mean “Our Lord, come.” Probably the meaning is that the Lord should come to judge the world and put into execution the sentence of condemnation merited by those who do not love Jesus. This Aramaic expression was perhaps a liturgical invocation in common use among the Apostles and their converts, like alleluia or hosanna with us (Didache 10; Const. Apost. vii. 26).

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

The grace, etc. See on Rom 16:24; cf. 2 Cor 13:13; Gal 6:18, etc.

24. My charity be with you all in Christ Jesus. Amen.

My charity, etc. By these closing words, “the Apostle shows that he has written, not from anger or indignation, but from the care he has for them, since after so great an accusation he does not turn away from them, but loves and esteems them” (St. Chrys.).

Father Callan’s Commentary on 1 Corinthians 16:10-18

PARTICULAR RECOMMENDATIONS

A Summary of 1 Corinthians 16:10-18~As soon as St. Paul had received news of the troubles at Corinth he sent Erastus and Timothy to Macedonia (Acts 19:22), giving the latter instructions to go thence to Corinth for the purpose of putting in order the disturbances there (1 Cor 4:17). Meanwhile, having been more correctly informed of the gravity of the situation by special legates who had come to him from Corinth, the Apostle immediately wrote the present letter, in which, as we see here, he recommended to the faithful the young disciple who would soon be among them.

10. Now if Timothy come, see that he be with you without fear, for he worketh the work of the Lord, as I also do.

If Timothy come. This seems to indicate that St. Paul had some doubt about Timothy’s going to Corinth. The Apostle had sent him to Macedonia first, and perhaps the situation there demanded more of his time and attention than had been anticipated. At any rate, this letter was written after Timothy had departed for Macedonia, probably because there was reason to fear that he might not reach Corinth at all, or that he might arrive there too late.

Without fear, i.e., that you respect him and make his stay among you as easy as possible. Timothy was young (1 Tim 4:12), and perhaps somewhat lacking in courage (1 Tim 5:21-23; 2 Tim 1:6-8; 2:1, 3, 15; 4:1, 2) ; and yet he was by no means to be despised, for he was doing the work of the Lord, i.e., preaching the Gospel, like St. Paul himself.

11. Let no man therefore despise him, but conduct ye him on his way in peace: that he may come to me. For I look for him with the brethren.

I look for him, etc., i.e., St. Paul was awaiting at Ephesus the return of Timothy with Erastus, and probably some others who had gone with them to Macedonia (Acts 19:22). The meaning is not that Paul and the brethren at Ephesus were expecting Timothy alone.

12. And touching our brother Apollo, I give you to understand, that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time. But he will come when he shall have leisure.

To show that he was in no wise envious of Apollo or opposed to the great Alexandrian’s again visiting the Corinthians, St. Paul now makes it plain that he had endeavored to get him to pay them another visit. Apollo declined for the time being, probably not wishing to visit the Corinthians while there existed any special faction devoted to him to the detriment of the Church as a whole (1 Cor 3:4-6).

I give you to understand (Vulg., vobis notum facio) should be omitted, to agree with the Greek.

The brethren, who were very likely the bearers of this letter.

13. Watch ye, stand fast in the faith, do manfully, and be strengthened.

The mention of Apollo brought back to the Apostle’s mind the factions at Corinth, so bitterly condemned in the first part of this letter. He, therefore, exhorts the faithful to be on their guard against the evils which imperil the unity and peace of their Church. Let them stand fast in the faith which has been preached to them, by which alone they shall be strengthened so as successfully to resist and overcome their adversaries.

14. Let all your things be done in charity.

Let all your things, etc., i.e., let all you do be done in charity. This virtue of charity is at all times necessary, but the Corinthians had special need of it, as was evident from the abuses and disorders that had grown up among them. The Apostle is giving a counsel here, not a precept (St. Chrys. and others, against Estius and many more).

15. And I beseech you, brethren, you know the house of Stephanas, and of Fortunatus, and of Achaicus, that they are the first-fruits of Achaia, and have dedicated themselves to the ministry of the saints:

The Apostle now speaks of the delegates who had brought to him the Corinthians’ letter and were probably to be the bearers of his reply. The best MSS. omit all mention in this verse of Fortunatus and Achaicus. Hence the household of Stephanas are the first-fruits of Achaia, i.e., the first of that province to embrace the faith (1 Cor 1:16). Stephanas and his family had dedicated themselves to works of charity among the faithful. Some think Stephanas was a leader of the Corinthian Church.

The first phrase here, And I beseech you, brethren, is doubtless to be joined to verse 16, making the remainder of the present verse a parenthesis.

In the Vulgate et Fortunati, et Achaici should be omitted.

16. That you also be subject to such, and to every one that worketh with us, and laboureth.

That you also be subject, etc. This is the thing to which the Apostle started in the beginning of the preceding verse to exhort the Corinthians. His counsel is that they should show great respect and gratitude to such generous and holy benefactors as Stephanas and his family. There is most probably no question here of the submission and obedience which subjects are bound to show to superiors.

To every one that, etc. Better, “to every one that helps and cooperates.”

17. And I rejoice in the presence of Stephanas, and Fortunatus, and Achaicus, because that which was wanting on your part, they have supplied.

Fortunatus and Achaicus are not mentioned elsewhere in the New Testament. It is the common opinion that they, with Stephanas, brought to St. Paul the letter of the Corinthians and also carried back the reply to it, this present letter.

That which was wanting, etc., i.e., the lack of you, the void occasioned by your absence. The Apostle is rejoiced by the presence of these Corinthian legates who, in a way, make up for the absence of all the other faithful whom he would love to see; he wishes he could see all, but in these three he is reminded of all.

18. For they have refreshed both my spirit and yours. Know them, therefore, that are such.

They have refreshed, etc. These legates, by carrying the Corinthians’ letter to St. Paul, had done a welcome service both to them and to him.

Know them, therefore, etc., i.e., to such as render such valuable
services as these legates have done special respect and recognition are due.

Father Callan’s Commentary on 1 Corinthians 16:1-9

Text in red, if any, are my additions.

THE COLLECTION FOR THE POOR IN JERUSALEM, AND THE APOSTLE’S FORTHCOMING VISIT TO CORINTH

A Summary of 1 Corinthians 16:1-9~In concluding his letter to the Corinthians St. Paul, according to his frequent practice, adds a few counsels and directions to his usual greeting and final benediction. He begins here by describing the way in which the collection for the faithful in Jerusalem should be made (1 Cor 16:1-4); and he hopes it will be completed and ready to be dispatched upon his arrival in Corinth soon after Pentecost (1 Cor 16:5-9).

1. Now concerning the collections that are made for the saints, as I have given order to the churches of Galatia, so do ye also.

The collections. The singular is used in the Greek (λογιας). The way the Apostle begins to speak of this matter, “concerning,” etc., shows that it was among other things on which the Corinthians had sought his advice (1 Cor 7:1, 25; 8:1; 12:1).

For the saints, i.e., for the poor among the faithful of Jerusalem. St. Paul had spoken to the Corinthians on this subject in a previous letter which is now lost (1 Cor 5:9), and it is mentioned again in 2 Cor 8:1-24; 9:1-15 and in Rom 15:26. (“It is mentioned again,” i.e., the collection, not the letter).

When Paul and Barnabas went forth to convert the Gentiles, they promised to be mindful of the poor in the Holy City (Gal 2:9 ff.). As we know from Josephus, Palestine was very much disorganized at this time. This circumstance, together with the fact that the Christians were at all times objects of special hate and persecution, made their poverty and destitution such that systematic efforts had to be exerted on their behalf throughout the Gentile Churches.

We know nothing about the particulars of the Galatian collection here referred to.

The collectis of the Vulgate should be singular, to agree with the
Greek.

2. On the first day of the week let every one of you put apart with himself, laying up what it shall well please him; that when I come, the collections be not then to be made.

On the first day, etc. Better, “Every first day of the week” (κατα μιαν σαββατων), i.e., every Sunday, which, as we know also from Acts 20:7; Rev 1:10, had been already substituted for the Sabbath. It is certain that the Christians from the beginning kept Sunday holy, instead of the Sabbath, in honor of our Lord’s Resurrection. The first explicit evidence, however, which we have that Sunday was called the Lord’s day is in Rev 1:10.

What it shall well please him. Literally, “To the extent in which he may be prosperous,” i.e., as much as he can afford. St. Paul wanted the Christians thus freely to put aside what they could afford every Sunday, so that upon his arrival the entire collection might be finished and ready to send away.

3. And when I shall be with you, whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.

Whomsoever, etc. To remove all suspicion on the part of his adversaries the Apostle will let the Corinthians choose their own delegates to represent them in carrying their collection to Jerusalem.

By letters, i.e., whomsoever the Corinthians shall approve as delegates St. Paul will send with commendatory letters to the Christians in Jerusalem.

4. And if it be meet that I also go, they shall go with me.

If it be meet, etc., i.e., if the collection be a large one (Estius); or, if it seem good to you (MacR.). St. Paul is willing to accompany the Corinthian delegates all the way to Jerusalem, if this is desirable. Cf. Rom 15:23; Acts 20:1-6.

From 2 Cor 8 and 9 we gather that the collection promised to be very generous, and from Acts 20 and 21 we see that St. Paul did go to Jerusalem.

5. Now I will come to you, when I shall have passed through Macedonia. For I shall pass through Macedonia.

I will come to you, as he had already promised (1 Cor 4:19; 11:34; 14:6).

Through Macedonia. As we learn from 2 Cor 1:15, 16, St. Paul had first intended to go directly from Ephesus to Corinth, and thence to Macedonia; but conditions in the Corinthian Church were such that he was obliged to change his plan (2 Cor 1:23). This change of plan was afterwards made use of by his enemies in an attempt to show that he was fickle and lacking in decision (2 Cor 1:17).

I shall pass through, etc. Literally, “I am passing through,” etc. This seems to indicate that the Apostle did not intend to stay long in Macedonia.

6. And with you perhaps I shall abide, or even spend the winter: that you may bring me on my way whithersoever I shall go.

To show his affection for the Corinthians and to compensate for his deferred visit, St. Paul now says he will prolong his stay among them when he arrives. He was writing this letter around Paschal time, and intended to remain at Ephesus until Pentecost (verse 8). Then he would go to Macedonia, arriving in Corinth sometime in the autumn, perhaps to tarry until spring.

That you may bring me, etc. (προπεμψητε) , i.e., that they fit him out with the things necessary for his journey, wherever that may be. It was only from a Church that he especially loved and trusted that the Apostle would thus seek help.

7. For I will not see you now by the way, for I trust that I shall abide with you some time, if the Lord permit.

Now by the way. He means that his coming visit will not be a hurried one, as it would be if he passed through Corinth on his way to Macedonia. This verse seems strongly to support the view that St. Paul had made a flying visit to Corinth, but it does not require it.

8. But I will tarry at Ephesus until Pentecost.

I will tarry (επιμενω), i.e., I will stay on. This shows that he intended to remain at Ephesus until Pentecost, nearly two months more. We know, however (Acts 19:25), that the Apostle was obliged to leave Ephesus sooner than he had planned.

9. For a great door and evident is opened unto me: and many adversaries.

The reason why St. Paul wished to tarry at Ephesus for some two months longer was because there was offered him there a great opportunity of preaching the Gospel with much fruit, and of opposing his adversaries with success (Acts 19:19 ff.).

Great . . . evident, i.e., a great and effectual opening for good.