My Notes on 1 Corinthians 1:1-9

1Co 1:1  Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,

Paul: “We find Paul’s biographical details respectively in the Letter to Philemon, in which he says he is “an old man” (Phlm 9: presbytes) and in the Acts of the Apostles in which, at the time of the stoning of Stephen, he is described as “a young man” (7: 58: neanías). Both these expressions are obviously generic but, according to ancient calculations, a man of about 30 was described as “young” whereas he would be called “old” by the time he had reached the age of about 60. The date of Paul’s birth depends largely on the dating of the Letter to Philemon. He is traditionally supposed to have written it during his imprisonment in Rome in the mid-60s. Paul would have been born in approximately the year 8. He would therefore have been about 30 at the time of the stoning of Stephen. This ought to be the correct chronology and we are celebrating the Pauline Year in accordance with precisely this chronology. The year 2008 was chosen with a date of birth of about the year 8 in mind. In any case, Paul was born in Tarsus, Cilicia (cf. Acts 22: 3). The town was the administrative capital of the region and in 51 B.C. had had as Proconsul no less than Marcus Tullius Cicero himself, while 10 years later, in 41, Tarsus was the place where Mark Anthony and Cleopatra met for the first time. A Jew from the Diaspora, he spoke Greek although his name was of Latin origin. Moreover, it derived by assonance from the original Jewish Saul/Saulos, and he was a Roman citizen (cf. Acts 22: 25-28). Paul thus appears to be at the intersection between three different cultures – Roman, Greek and Jewish – and perhaps partly because of this was disposed for fruitful universalistic openness, for a mediation between cultures, for true universality. He also learned a manual trade, perhaps from his father, that of “tentmaker” (Acts 18: 3: skenopoios). This should probably be understood as a worker of uncarded goat wool or linen fibres who made them into mats or tents (cf. Acts 20: 33-35). At about the age of 12 to 13, the age in which a Jewish boy becomesa bar mitzvah (“son of the commandment”), Paul left Tarsus and moved to Jerusalem to be educated at the feet of Rabbi Gamaliel the Elder, a nephew of the great Rabbi Hillel, in accordance with the strictest Pharisaic norms and acquiring great zeal for the Mosaic Torah (cf. Gal 1: 14; Phil 3: 5-6; Acts 22: 3; 23: 6; 26: 5).~Pope Benedict XVI.

The Acts of Apostles first introduces us to Paul (Saul) in chapter 6, where we read:

8 And Stephen, full of grace and power, did great wonders and signs among the people. 9 Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen. 10 But they could not withstand the wisdom and the Spirit with which he spoke. 11 Then they secretly instigated men, who said, “We have heard him speak blasphemous words against Moses and God.” 12 And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, 13 and set up false witnesses who said, “This man never ceases to speak words against this holy place and the law; 14 for we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.” (RSV)

What is interesting about this passage is that it mentions the fact that Stephen debated with some fellow Jews from various parts of the Empire, including Cilicia, and that they could not get the better of him  in these debates.  Now Paul (Saul) was from Tarsus in Cilicia, a fact which raises an obvious question: was the young Rabbi Paul (Saul) one of those whose arguments against the faith Stephen thwarted?  It appears so.  Look what is said by St Luke at the end of the Stephen narrative: “Then they cast him out of the city and stoned him; and the witnesses laid down their garments at the feet of a young man named Saul…And Saul was consenting to his death.”

This suggests that Paul had a leading role in the charges brought against Stephen, though he was not one of those who gave testimony against him.  Jewish law required that those who brought a capital offense charge against another were-consequent upon a guilty verdict-to cast the first stones at the condemned.  I think it highly significant that the accusers of St Stephen lay their cloaks at the feet of Paul (Saul) as they get ready to cast their stones, for, as Luke Timothy Johnson points out, in Acts of Apostles, laying your possessions at the feet of another person implies a recognition of that persons authority (see Acts 4:35-37 and 5:1; see also L.T. Johnson’s THE ACTS OF THE APOSTLES, pg. 140).  Furthermore, though the RSV speaks of Paul consenting to their actions, the Greek word used is much stronger: he was in collusion (συνευδοκέω).

After this event “Saul (Paul), still breathing threats and murder against the disciples of the Lord, went to the high priest  and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem” (RSV).  This situation continued until his conversion on the Damascus Road (see Acts 9:1-19).

Paul, along with Silvanus and Timothy evangelized the City of Corinth during what is commonly called St Paul’s second missionary journey (see Acts 15:36-18:28).

Called to be an apostle: Called is a reference to the divine choice of Paul for the mission of Apostle which was bestowed on him (see Romans 1:1). This divine choice is rooted in the salvific will of God (see 1 Timothy 1:1; 2 Timothy 1:1).  God’s wisdom as manifested in the “word of the Cross” (1:18) is a revelation of His will (see Ephesians) and Paul will have much to say about his Apostleship and ministry in general in this letter. An Apostle is an emissary of someone with authority; in this case Jesus Christ. They have been commissioned by Him and endowed with His authority to communicate to men the gift of reconciliation which Christ, as head of the human race, won on behalf of man(see 2 Corinthians 5:11-21; and CCC 858, 859, 860).

The calling (choice) of St Paul by God was a manifestation of His mercy and was to be a sign of that mercy too all: “but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life” (see 1 Tim 1:12-16).  Paul has good reasons to emphasize the gratuitous nature of his apostleship at the beginning of his letter to the Corinthians, for they have completely misunderstood the nature of ministry in the Church (see 3:5-4:13).  Also, he may have to exercise that authority in a rather hard way if they do not straighten up (4:18-21).  Finally, even though he has and can take advantage of certain rights as an Apostle he has not done so, this in order to set an example for others, and to avoid false charges of using the ministry in a self-serving way (a charge brought against him anyway; see 9:1-27).

By the will of God.  As already mentioned, this is the salvific will of God towards man. Paul’s ministry, the Apostolic ministry, and the mission of the Church are part of that overall will, which Paul sometimes refers to as the “mystery of God” (see 1 Corinthians 2:1), of which he is a servant (1 Corinthians 4:1). For more on mysterious plan of God see CCC 51, 52, 53. For more from the Catechism, see HERE.

Sosthenes our brother.  He is often identified as the synagogue official mentioned in Acts of Apostles 18:17, but this is uncertain.  Brother highlights the familial nature of relations among members of the Church, the household of God (Ephesians 2:19-22 and see 1 Cor 4:14-21).

1Co 1:2  To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.

To the church of God that is at Corinth. Not the Church of Paul, Apollos, or Cephas (see 1:12).  Ekklesia is the Greek word here translated as Church. In the Greek OT known as the LXX or Septuagint, ekklesia translated the Hebrew qahal, which was used to designate the people of God, often in the context of worship and holiness, two prominent themes in this letter. For more on the city of Corinth, see HERE.

The Church is a community called together by God, through Christ.  The calling take place through the proclamation of the Gospel by those sent to preach it (Rom 10:14-17).  What is preached and heard is “the word of Christ” (Rom 10:17).  This phrase should be understood as an objective genitive; it is Christ himself who is heard in the preaching, for it is through him and by his power that the Gospel is proclaimed (see Luke 10:16).  This is why St Paul can speak of the risen and ascended Christ as coming to preach peace to those near (Jews) and far off (Gentiles) in Ephesians 2:11-22.  Also, consider the opening of Acts of Apostles:  “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach,” implying that he was still “doing” and “teaching.”

Sanctified, Called to be saints.  The word called in Greek is kletos, which is related to ekklesia (Church).

Sanctified means literally, “made holy”. In Christ Jesus means: “Incorporated by baptism into Christ, whom God has made our wisdom and our justice, our holiness and our redemption” (see 1 Corinthians 1:30; 6:11. Jerome Biblical Commentary). The term sanctified, and related words such as holy and holiness, witnesses first and foremost to the fact that Christians have been dedicated to holy use. Only God is holy in essence (Isaiah 6:3), but holiness extend to whatever is taken up into relation with the divine. This involves both a negative and a positive side. Negatively, it means that whatever enters into a relation with the divine must no longer be used profanely. Positively, it means that what is holy is consecrated in a special way to God, as a special possession. Because Christians have been sanctified (made holy) by incorporation into Christ, they must no longer live a profane existence. Such holiness is rooted in God’s choice/calling (Exodus 19:5-8; 1 Peter 2:9). To be saints (holy ones) is the primary vocation of Christians, as the next part of the verse shows.

Called to be saints (see 1:9, 24). As noted, the primary Christian vocation (Romans 1:7; 2 Corinthians 1:1; Colossians 3:12) which should manifest itself in upright conduct.  At the beginning of this letter St Paul emphasizes the theme of sanctity because he will treat of the immoral conduct of the Corinthians latter.

with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.  Invoking or calling upon the name of the Lord is what the chosen people of God are to do, like the chosen line of Adam, traced through his son Seth (Genesis 4:26). When the sons of Seth (i.e., sons of God, sons of Heaven) began to profane themselves with “the daughters of men” (sinners) they brought upon themselves divine punishment, with only Noah and his family surviving (Genesis 6:1-13).  Calling upon the name implies prayer, and especially worship, which is incompatible with a sinful lifestyle.  Notice the sacrificial and liturgical themes in these 1 Corinthian texts warning against immorality:

“Your boasting is not good. Do you not know that a little leaven leavens the whole lump?
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed.  Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.  I wrote to you in my letter not to associate with immoral men;  not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world.  But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber — not even to eat with such a one. ” (1 Cor 5:6-11.  See Exodus 12).  “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor sexual perverts,  nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God.  And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God” (6:9-11).  “Do you not know that your bodies are members of Christ? Shall I therefore take the members of Christ and make them members of a prostitute? Never!  Do you not know that he who joins himself to a prostitute becomes one body with her? For, as it is written, “The two shall become one flesh.”  But he who is united to the Lord becomes one spirit with him.  Shun immorality. Every other sin which a man commits is outside the body; but the immoral man sins against his own body.  Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; 20 you were bought with a price. So glorify God in your body” (6:15-20).

1Co 1:3  Grace to you and peace, from God our father and from the Lord Jesus Christ.

Grace and peace. A standard for of greeting for Paul. The standard greeting at the time was simply chairein=greetings. Paul, however, employs the similar charis=a gift freely given. He adds the Greek word eirene= peace, which certainly is to be understood as equivalent to the Hebrew greeting shalom=a total state of well being. When used in the greeting (though not necessarily elsewhere, when something specific may be meant), the words are to understood as designating the fullness of divine blessing.

1Co 1:4  I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:

I thank my God always concerning you. A thanksgiving usually follows the greetings in Paul’s letters, and are very important. Peter Ellis, in his SEVEN PAULINE LETTERS writes: The thanksgiving and prayer , containing an expression of gratitude and prayer to God, expressed in a long periodic sentence whose function, as P. Schubert says, is to ‘focus the epistolary situation, i.e., to introduce the vital theme of the letter’….As an aid to interpretation, the thanksgiving is valuable for the evidence it gives by anticipation of Paul’s purpose in writing as well as for its function in setting the tone the letter will take” (Ellis, P.F. Seven Pauline Letters [Collegeville, Minn.: The Liturgical Press, 1981], pg 9). The Greek verb eucharisto used here suggests that perhaps Paul is speaking of his prayers at the liturgy. The reference to always is taken by some to mean that Paul had the mystical gift of continual prayer, but he probably means nothing more than “whenever I thank God, I thank Him concerning you.”

For the grace of God which is given you in Christ Jesus. As I noted in my treatment of the letter’s greeting, whenever Paul uses the word grace in a letters address, he is referring to the fullness of God’s salvific bounty rather than specific gifts (see following verses). Here, Paul appears to have in mind specific gifts (see following verses.

1Co 1:5  That in all things you are made rich in him, in all utterance and in all knowledge;

That in Greek is hoti, which is causal. What causes Paul to thank God is the enrichment he has bestowed on the Corinthians. The Corinthians have received many charismatic gifts, which Paul notes with the rather odd phrase “in every way enriched…” Sometimes the verse is translated to read “you have been completely enriched,” or “in everything thing you are enriched.” However, “in every way” is preferable given the circumstances of the letter. The phrase can imply order, and given the disorders in the Church vis a vis the charismatic gifts of speech (utterance) and knowledge, it is probably order which Paul wants to highlight (see 1 Cor 12:4-31). Every way, all utterance, all knowledge are totality words, emphasizing abundance. It appears that the Corinthians have become wise in their own estimation of themselves (1 Cor 1:26-31), the abundance of gifts which they have received are being viewed by them as some sort of an award from God (1 Cor 4:7), hence Paul’s insistence in verse 4 on “the grace of God which is given you in Christ Jesus”, and on “enriched by him” in verse 5. The verbs are passive, emphasizing the divine initiative. Further, “in Christ Jesus” emphasizes his mediatorial function (and consequent subordination of the Corinthians). “By him” emphasizes the Father as source of their enrichment. In light of chapter 12, utterance (speech) and knowledge appear to be the gifts most widely received and most widely abused.

1 Co 1:6 Even as the testimony of Christ was confirmed among you.

Even as is a causal construction (Greek: kathos). Paul continues his subtle critique of the Corinthians views here. The gifts have come about only as a result of the testimony of Christ; Paul’s preaching of the Gospel of the crucified and risen Lord. The message of the cross and the purpose of God’s ministers will form the subject matter of the first part of the body of the letter (1 Cor 1:10-4:16).

1Co 1:7  So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.

So that nothing is wanting to you in any grace. I.e.,  As a result you are not lacking in any gift. The gifts exist as confirmation (vs 6) of the Gospel, the power of God (1 Cor 1:18). It is only because of the Gospel which comes from God through Christ, that the Corinthians have the gifts they have.

waiting for the manifestation of our Lord Jesus Christ.  I.e., his second coming. The gifts are oriented towards this event and ought not to be abused. Paul will on a number of occasions in this letter refer to the end time. One end time event will be his special concern in chapter 15, namely, the resurrection of the dead. Concerning that event, the Corinthians had some mistaken ideas.

1Co 1:8  Who also will confirm you unto the end without crime, in the days of the coming of our Lord Jesus Christ.

Continues the end time focus. Maintain is related to the word confirmed in verse 6. The verse emphasizes the faithfulness of Christ and should not be pushed into proving the idea of the “assurance of salvation.” Sinful and unfaithful Christians can hardly presume on the faithfulness of Christ or the Father (vs 9) at the judgment (1 Cor 10:6-13; 2 Peter 2:20-22).

1Co 1:9  God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.

God’s faithfulness is one of the dominant “God Motifs” of the Scripture. God who has called us to be holy (vs 2) has done so for the purpose of bringing us into fellowship (Greek: koinonia) with His son. Christians are called upon to maintain that fellowship (koinonia) among themselves by avoiding divisions (1 Cor 1:10-17), especially at the Eucharist, which is a participation (koinoneo) in the body and blood of Christ (1 Cor 10:16-17).

Father MacEvilly’s Commentary on 1 Corinthians 1:1-9

This post begins with the bishop’s analysis of chapter 1, followed by his notes on the reading. I’ve included (in purple text) the bishop’s paraphrase of the text he is commenting on.

Analysis of chapter 1~The Apostle commences the Epistle with the usual form of Apostolical salutation (1 Cor 1:1-3).  In the next place, he congratulates the Corinthians upon the manifold spiritual blessings conferred on them, the glory of which is to be referred to God, their bountiful dispenser, who will also bring these gifts to a happy issue (1 Cor 1:4-9).  He implores them to heal the schism, of the existence of which amongst them he had been informed (1 Cor 1:10-12).  He shows the consequences of the notions from which these divisions sprang-divisions to which he himself had given no occasion whatever (1 Cor 1:13-16).  He afterwards traces this schism to its very source, viz.: the undue value set by some of them on the eloquence of their respective teachers; and he justifies, from the very economy and plan of human redemption, the simplicity of his own style of preaching.  He wished, by this simple style of preaching, to preserve for the cross of Christ its full efficacy; for, whatever unbelievers might think of it, the faithful know that this cross is the power of God (1 Cor 1:17-18).  He shows, by a reference to the prophet Isaiah, that human wisdom was to be excluded in the work of redemption (1 Cor 1:19); and he points out the actual fulfilment of this prophecy, by referring to their own experience (1 Cor 1:20).  He shows the congruity of this adorable economy of God, in excluding human wisdom (1 Cor 1:21).

Another reason why the style of preaching should be simple is, that it should be accommodated to the subject; and this subject propounded by the divinely commissioned Apostles, being no other than Christ crucified, though a scandal to the Jews, and folly to the Gentiles, is to the believer, the wisdom and power of God (1 Cor 1:22-25).

Resuming the argument from experience referred to (1 Cor 1:22), he points out to them, in the next place, the description of persons whom God first called to the faith, or made instrumental in its propagation.  They were devoid of all earthly recommendations (1 Cor 1:26).  But this economy God fixed upon, to remove all grounds on the part of men for glorying in themselves, and to have all the glory of this great masterpiece of his power and wisdom referred, as was meet, to himself alone (1 Cor 1:27-31).

1:1  Paul called to be an apostle of Jesus Christ, by the will of God, and Sosthenes a brother,

Paul, called by a heavenly and divine vocation to be an apostle of Jesus Christ, and Sosthenes, a (Christian) brother,

“Paul called,” &c.-(see Epistle to Romans 1:7).  “Called;” The Greek word, κλητο, means, “by vocation and apostle,’ &c.  By the will of God, not self-sent or self-commissioned, and Sosthenes a  brother.  He is generally supposed to have been the same person of whom mention is made (Acts 17).  He was ruler of the synagogue at Corinth, and a man, therefore, of some consideration amongst the Corinthians.  St Paul makes mention of him in order to gain their good will.

1:2  To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of their and ours.

To the congregation of the faithful believers, at Corinth, that is to say, to those who have received the gift of sanctifying grace, by being incorporated with Jesus Christ in baptism, who are called to a state and profession of sanctity, as also to all who truly worship our Lord Jesus Christ, that is to say, all Christians in whatever place they man chance to be scattered, all over the globe: since that place is ours also by a communication of spiritual blessings.

To them that are sanctified, &c.  These words are a more ample explanation of what the Church of God means.  Called to be saints.  Hence, every Christian is by his very profession bound to be a saint.  How few are there, however, to correspond with the exalted end of their vocation.  With all that invoke, &c., a circumlocution for all Christians.  The words, invoke the name expresses worshipping him, in the most general acceptation of the term, implying faith in him, supreme adoration of him, as God, ect.  In every place of their and ours. These latter words show the union that exists between all the members of the Church; they also show that this Epistle was intended as a circular for the instruction of all Christians.  Theirs and ours, αὑτοῦ καί ἡμῶν, are in the Vulgate connected with place: they may, however, be connected with our Lord, as if he said, he is not only our Lord, he is theirs as well as ours: St Chrysostom connects them so.

1:3  Grace to you, and peace from God our Father, and from the Lord Jesus Christ.

May you receive the abundance of all spiritual gifts, and the quiet, undisturbed possession of them from their efficient cause, God the Father; and their meritorious cause, Jesus Christ, whose purchased slaves we are become by right of redemption.

The usual form of apostolic salutation (see note to Rom 1:7).  Grace: “The word grace when used with reference to human relationships can mean either the quality that makes a person attractive (Acts 2:47), or it can mean thanks for a gift (Lk 6:32-34; Lk 17:9), or it can mean something given freely and unearned (Acts 25:3; 1 Cor 16:3; 2 Cor 8:6-7, 19).  This last sense predominates in the N.T. and especially in Paul who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim…The word sums of the gift of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers” (Jerusalem Bible, footnote “i” to chapter 3 of Romans). In other words, “grace” designates the entire salvific bounty of God.  Peace: “The customary Jewish greeting and farewell (Lk 10:5); it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring.  All this Jesus gives” Jerusalem Bible, footnote “s” to chapter 14 of John).

1Co 1:3  Grace to you and peace, from God our father and from the Lord Jesus Christ.

1:3 May you receive the abundance of all spiritual gifts, and the quiet, undisturbed possession of them from their efficient cause, God the Father; and their meritorious cause, Jesus Christ, whose purchased slaves we are become by right of redemption.

The usual form of apostolic salutation (see note to Rom 1:7). Grace: “The word grace when used with reference to human relationships can mean either the quality that makes a person attractive (Acts 2:47), or it can mean thanks for a gift (Lk 6:32-34; 17:9), or it can mean something given freely and unearned (Acts 25:3; 1 Cor 16:3; 2 Cor 8:6-7, 19).  This last sense predominates in the N.T. and especially in Paul who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim…The word sums of the gift of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers” (Jerusalem Bible, footnote “i” to chapter 3 of Romans). In other words, “grace” designates the entire salvific bounty of God.  Peace: “The customary Jewish greeting and farewell (lk 10:5); it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring.  All this Jesus gives” Jerusalem Bible, footnote “s” to chapter 14 of John).

1:4  I give thanks to my God always for your for the grace of God that is given you in Christ Jesus.

I always render thanks to God on account of the spiritual gifts abundantly conferred on you by your having become Christians:

I give thanks to my God always for you.  As God is the source of all blessings; to him, therefore, all thanks and gratitude is due.  For the grace of God &c., This refers to their Christian vocation, and all the blessings flowing from it, which he enumerates in the next verse.

1:5  That in all things you are made rich in him, in all utterance, and in all knowledge;

Because you are enriched with the plentitude of all spiritual gifts through Christ, both as regards the abundance of spiritual knowledge, and the power of expressing and communicating the same.

In all things you are made rich.  This is spoken in allusion to the commercial wealth of the Corinthians, as if he said, that the converts among them enjoyed riches of a higher order than those so much prized by their countrymen.  In him, i.e., Christ; in all utterance, the power or faculty of imparting this knowledge of faith to others.  Knowledge means the spiritual illumination of the intellect; and utterance the power of giving expression.

1:6  as the testimony of Christ was confirmed in you.

By the means of which gifts the gospel of Christ has received further confirmation amongst you.

As the testimony of Christ, &c. This verse is to be included in a parenthesis; and verse 7, immediately connected with verse 5.  As, i.e., by which gifts of knowledge and eloquence, the testimony of Christ, i.e., his gospel, called testimony-because transmitted by witnesses-was confirmed in you.  The abundant effusion of spiritual gifts (v.g.), of miracles, prophecy, tongues, &c., which accompanied the preaching of the Apostles, and the sacraments of baptism, and confirmation affords an additional proof of the divinity of the Christian religion, in particular individuals, these external gifts might be found without real interior sanctity, as in the case of Balaam (Num 26); still, the same could not be said of a particular society of men.  The presence of these gifts would impel others to join in religion with those possessed of them; and hence, God himself would, to a certain extent, be the cause of leading men into error.

1:7  So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.

So that no grace is wanting to you to bring you to your end of consummate glory, which shall be conferred on you, when our Lord Jesus Christ shall appear at his second coming.

This is connected with verse 5.  In this verse  he asserts that all the gifts necessary to bring them to a happy resurrection, were to e found in the Church of Corinth.

1:8  Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ.

And this same Jesus Christ, the giver of all these good gifts, will, I firmly hope, bring those graces to a happy issue, and confirm you unto the end without any grievous sin, or any sin deserving of reproach on the day of his second and glorious coming.

Who will also confirm you, &c. All this is conditional.  God will bring them to a happy issue; he will preserve them free from all grievous crimes; or, if they fall, resuscitate them, and confer on them the crowning gift of final perseverance, provided they comply with the necessary conditions.  This is evidently implied in the following verse: In the day of the coming.  In the Greek, coming is wanting: which simply is εν τη ημερα του κυριου ημων ιησου, in the day of our Lord, &c. Some MSS. have the word “coming,” and omit “day.”  The Vulgate combines both readings

1:9  God is faithful: by whom you are called unto the fellowship of his Son Jesus Christ our Lord.

1:9  My hopes in your perseverance are founded on the veracity of God, who has pledged his unerring word that, provided we comply with the necessary conditions, he will grant us final perseverance and eternal glory, of which he has given us a sure earnest by calling us to partnership with his Son, of whom we are the co-heirs.

1:9  From this verse it appears, that the Apostle’s hopes are conditional; for it is only on condition that they perform their part, that the veracity of God is pledged to them.

Father Callan’s Commentary on 2 Thessalonians 3:6-10, 16-18

To help provide context this post opens with Father Callan’s Summary of 2 Thess 3:6-15 and 2 Thess 3:16-18, followed by his notes on the reading. Text in red are my additions.

CORRECTION FOR DISORDERLY MEMBERS, AND EXHORTATION
TO THE LOYAL

A Summary of 2 Thess 3:6-15~Idleness at Thessalonica on the part of many who were looking for the early arrival of the Parousia had become worse since the reception of 1 Thess. These disturbers are now more sternly rebuked by the Apostles, with an appeal to their own example, who worked for their own living while preaching the Gospel (ver. 6-12). After rebuking the disorderly and troublesome, the Apostles address the good members, encouraging them to perseverance in works of faith and asking them to avoid the disobedient (ver. 13-15).

CONCLUSION OF THE LETTER

A Summary of 2 Thess 3:16-18~In closing his letter St. Paul wishes peace and the divine presence to all the faithful at Thessalonica; he salutes them in his own handwriting, as a sign of the genuineness of this Epistle, and embraces all in a final blessing.

6. And we charge you, brethren, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they received of us.

We charge you, brethren, etc. Speaking in the name and with the authority of our Lord, the Apostles now command the Thessalonians to avoid all those whose moral conduct (2 Thess 3:11) is not according to the written and oral teaching which the Thessalonian Church has received. They therefore issue a species of excommunication against those idle and disturbing members of the Church, who, on pretext of the imminence of the Parousia, have given up their regular pursuits and are living on the charity of their neighbors. These directions, however, are to be executed in charity and for the spiritual benefit of the offenders (2 Thess 3:14-15).

The tradition, etc. See above, on 2:14. Here is what Father Callan wrote on that passage:

Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.

Therefore, brethren, etc., i.e., since you are called to so great a destiny.

Stand fast in the faith and practice of your religion.

And hold the traditions, i.e., the instructions, the dogmatic and moral teachings, which we have given you, “whether by word” of mouth, “or by our epistle,” i.e., 1 Thess. In these last words we have a plain case against the teachings of Protestantism, that Scripture is the only source of divine revelation, to the exclusion of what has been passed down by word of mouth or tradition. On this passage St. Chrysostom says: “From this it is clear that the Apostles did not give everything through Epistles, but many things also not in writings; and these also worthy of faith. Wherefore, we also regard the tradition of the Church as worthy of faith. It is tradition, seek nothing further.“

They received. This is the older reading; but some authorities prefer another good reading, “you received.” There is little support for “he received,” as in the Authorized Version. For a more real excommunication, see 1 Cor 5:5; 1 Tim 1:20.

7. For yourselves know how you ought to imitate us, for we were not disorderly among you;

In verses 7-9 the Apostles appeal to their own conduct and example while at Thessalonica as a model which the faithful should imitate.

Disorderly means idle, living on other people, as explained in the following verse.

8. Neither did we eat any man’s bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you:

Eat any man’s bread is a Hebraism meaning “to partake of food,” “to feast,” “to live on.” In order not to be any burden to the faithful the Apostle and his comrades worked day and night to make their own living. Cf. 1 Cor 9:15 ff.; 2 Cor 11:7 ff.; 1 Thess 2:9 ff.

9. Not as if we had not power, but that we might give ourselves a pattern unto you to imitate us.

It was not that the Apostles had not the right to demand temporal support for their spiritual services, but that they might give the faithful an example of self-denial in things legitimate for the sake of the Gospel.

10. For also when we were with you this we declared to you: that, if any man will not work, neither let him eat.

These things St. Paul and his companions had inculcated, not only by example, but also by their express teachings while at Thessalonica.

That, if any man will not work, etc. This was probably a proverbial expression, based on the rule of Gen 3:19: “In the sweat of thy face shalt thou eat bread, etc.” It is to be noted that the Apostle says “will not work,” and not “can not work”; for the sick and disabled have a right to charity and care by others. Mere idleness for the sake of pleasure is here condemned authoritatively.

16. Now the Lord of peace himself give you everlasting peace in every place. The Lord be with you all.

In view of the disturbance which has upset the Thessalonian Church, St. Paul now asks our Lord, the author of peace, to give the faithful there lasting peace of mind and soul.

In every place. This is also the reading of the Gothic version and of the MSS., A, D, F, G; but the majority of the best Greek MSS. and the Syriac and Coptic versions have: “In every way.”

The Lord be with you all, including the disorderly.

17. The salutation of Paul with my own hand; which is the sign in every epistle. So I write.

The salutation of Paul with my own hand. He means to say that he sends this greeting to them in his own handwriting, as a mark of the authenticity of the letter. It was the custom of the time to dictate letters to amanuenses, and this also seems to have been Paul’s uniform practice. But here he writes the greeting at the end so that there will be no danger of falsification on the part of anyone at Thessalonica, where a false letter, pretending to be from him, appears to have been in circulation (2 Thess 2:2). It is probable that St. Paul wrote with his own hand the whole letter to Philemon (ver. 19), and perhaps that to the Galatians also (Gal 6:11). Cf. Voste, h. I.

Which is the sign in every epistle. The reason for this precaution is probably to be found in the forged letter that was being circulated by misguided members of the Thessalonian Church, who claimed that it had come from Paul himself (cf. Introduction, No. III, b). See below.

So I write, i.e., this is my handwriting.

Here is what Fr. Callan wrote concerning the occasion of the Letter in his Introduction:

“Shortly after the receipt of the first letter to the Thessalonians word was brought St. Paul at Corinth, perhaps by the bearer of that Epistle, about the most recent conditions in Thessalonica and the eflfect in that city of the letter just received. Persecution had continued to rage more furious than ever, and yet faith and charity were increasing (2 Thess 1:3-5). But the Parousia was still a disturbing question, and in this respect the first letter seems to have made matters worse, instead of better. Some of the faithful had become so convinced of the imminence of the “Day of the Lord” that they had abandoned their daily duties, and had given themselves over to prayer and meditation, living on the charity and bounty of others. In their assemblies there were excitement and disorder, and there was danger that the whole Church would be thrown into confusion. These misguided members claimed the authority of St. Paul for their beliefs and teachings, and it seems there was in circulation a forged letter, purporting to be from the Apostle himself (2 Thess 2:2, 2 Thess 3:6-14). In view of these conditions, St. Paul, with Silas and Timothy, writes this second letter to the Church at Thessalonica to comfort and encourage the faithful there, to clear up misunderstandings regarding the Second Coming of the Lord, to strengthen discipline, and to recall the idle to their accustomed daily duties and labors.

18. The grace of our Lord Jesus Christ be with you all. Amen.

The final benediction is the same as in 1 Thess. and in Rom 16:20, save that the word “all” is added here, so as not to appear to exclude the well-intentioned but disorderly members of the Thessalonian Church.

Father Callan’s Commentary on 2 Thessalonians 2:1-3a, 14-17

To help provide context for today’s reading this post begins with Fr. Callan’s summaries of 2 Thess 2:1-12 and 2 Thess 2:13-17. His notes on the reading follow. The verse numbering of some translation differ from what is found here.

THE PAROUSIA IS NOT YET

A Summary of 2 Thess 2:-11~The faithful must not be disturbed about the Coming of the Lord, for certain signs, yet far off, must first precede that grand event. There must come first a great religious revolt, and then the man of sin. Antichrist, must appear, as was explained before in the Apostle’s preaching. This mystery of iniquity is already at work, but something holds back the full exercise of his power. He shall eventually be conquered by Christ coming in His glory, but he will first show great signs and wonders and seduce many.

THANKSGIVING, EXHORTATION AND PRAYER

A Summary of 2 Thess 2:13-17~St. Paul now turns away from the thought of the reprobate to think of the elect and the spiritual blessings of which they have been the willing objects, believing in the Gospel and consenting to the truth; and he says that for them who have been chosen by God and sanctified and ordained to eternal life, he and his companions ought always to give thanks to God (2 Thess 2:13-14). He exhorts his readers to steadfastness in what they have received from him, whether by preaching or by letter; and then offers a prayer that they may be comforted and strengthened in faith (2Thess 2:15-17).

1. And we beseech you, brethren, touching the coming of our Lord Jesus Christ, and of our gathering together unto him:

Touching the coming of our Lord, etc., i.e., on behalf of the Parousia, or Second Coming of Christ to judge the world.

And of our gathering together, etc. Better, “and of our being gathered together, etc.,” referring to the reunion of the living and the dead at the coming of our Lord at the end of the world (1 Thess 4:17, 1 Thess 5:10).

The Vulgate nostræ congregationis should read circa nostram
congregationem.

2. That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as by us, as if the day of the Lord were at hand.

The Apostle asks the Thessalonians that they be calm and peaceful, that they do not lose their “sense” (i.e., their prudent and sober judgment), nor be greatly disturbed, as if the Parousia were at hand.

By spirit, i.e., by any pretended revelation or prophesy attributed to the Holy Ghost.

Nor by word, i.e., any utterance or teaching based on a pretended revelation or prophesy, or on some utterance of the Apostle, misinterpreted or falsely attributed to him.

Nor by epistle, as by us (ως δι ημων), etc., i.e., any spurious letter circulated in the name of Paul, or false explanation of his first Epistle to the Thessalonians. Let none of these sources of error lead them to think the Second Advent is upon us.

The missam of the Vulgate is not expressed in the Greek.

3. Let no man deceive you by any means.

There is nothing in the writings of St. Paul more obscure and difficult of explanation than 2 Thess2:3-12 here. This is due partly to the eschatological events here described as going before the Parousia, about which the Apostle speaks nowhere else; partly to the fact that he assumes his readers to be thoroughly familiar from his oral teaching with the obscure points in discussion; and partly to the veiled terms in which those mysterious events are apparently of set purpose expressed. As a result, we cannot be too certain of the correctness of some of the expositions given.

The first warning is, “let no man deceive you,” i.e., lead you into the mistake of thinking the Parousia is present.

By any means, whether by any of the three ways mentioned in verse 2, or in any other way; and the reason for this is immediately given by adding, “for unless there come a revolt first,” i.e., a falling away from God (ἀποστασία
apostasia), etc. That “revolt” or apostasy here means a religious defection or falling away from God is the opinion of St. Thomas and all modern interpreters. It will be the first of the great events that shall precede the Parousia.

14. Whereunto also he called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.

Whereunto, etc., i.e., to which faith and sanctification God called the Thessalonians in time, through the preaching of the Apostles, “unto the purchasing, etc.,” i.e., to the end that they might have a share in the eternal glory of our Lord Jesus Christ.

15. Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.

Therefore, brethren, etc., i.e., since you are called to so great a destiny.

Stand fast in the faith and practice of your religion.

And hold the traditions, i.e., the instructions, the dogmatic and moral teachings, which we have given you, “whether by word” of mouth, “or by our epistle,” i.e., i Thess. In these last words we have a plain case against the teachings of Protestantism, that Scripture is the only source of divine revelation, to the exclusion of what has been passed down by word of mouth or tradition. On this passage St. Chrysostom says: “From this it is clear that the Apostles did not give everything through Epistles, but many things also not in writings; and these also worthy of faith. Wherefore, we also regard the tradition of the Church as worthy of faith. It is tradition, seek nothing further.”

16. Now our Lord Jesus Christ himself, and God and our Father, who hath loved us, and hath given us everlasting consolation, and good  hope in grace,
17. Exhort your hearts, and confirm you in every good work and word.

Since the Thessalonians could not of their own strength continue firm in their faith, St. Paul now prays God to give them the necessary grace.

Now our Lord Jesus Christ himself, etc. Our Lord is here mentioned before the Father, as in 2 Cor 13:13 and Gal 1:1, because He is the way to the Father. On these words St. Chrysostom remarks: “Where now are those who say that the Son is less than the Father, because He is named after the Father in the grace of washing?” St. Paul heartens his readers by reminding them that our Lord and God the Father have loved them from all eternity, and have given them “everlasting consolation” in the midst of tribulations through the “good hope” they have of possessing one day the joys of heaven; and this divine love God has for them, as well as the hope He has given them, is “in grace,” i.e., is gratuitous, the result of pure mercy on His part. Therefore the Apostle prays that God would “exhort,” i.e., comfort their hearts in the midst of tribulations, “and confirm,” i.e., strengthen them in the pursuit of every good work. It is to be observed that the verbs “exhort” and “confirm” here are in the singular, following the mention of our Lord and God the Father, which shows that the action of our Lord is identical with that of the Father, and therefore that He is one with the Father in nature and substance.