Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Above the whole course of the letter the Apostle had set before the Corinthians a certain general teaching; in this last chapter he sets before them certain special and familiar matters. And concerning this he does two things. First, he warns them what they themselves ought to do for others; second, he shows what others do for them, at the words *the Church salutes you*, etc. Concerning the first he does two things. First, he instructs them about what they must do concerning those who are absent; second, about what they must do concerning those who are present, at the words *watch ye and stand fast in the faith*, etc. Concerning the first he does three things. First, he instructs them about the things pertaining to the absent poor saints who are in Jerusalem; second, about the things pertaining to the Apostle himself, at *I will come to you*, etc.; third, about the things pertaining to the disciples, at *but if Timothy come*, etc.

Concerning the things that ought to be done for the saints who were in Jerusalem, the Apostle instructs them about three matters. First, in what manner alms should be gathered for the saints; second, in what manner it should be kept, at *but let every one of you*, etc.; third, in what manner it should be sent to Jerusalem, at *and when I shall be with you*, etc.

Concerning the first it should be known that, as is read in Acts 4:34, it was the custom in the primitive Church, that those converted to the faith sold their possessions and all that they had, and laid the price at the feet of the apostles, and from these each one was provided for (as was needed), so that thus no one had anything of his own, but all things were common to them. And, as is said in the Conferences of the Fathers, all religious life took its beginning from that holy society. Now it happened that, a very great famine having arisen, the poor saints who were in Jerusalem labored under the greatest want. Whence it came about that the apostles ordained, for their relief, that collections be made through the other Churches of Christ, and this commission was given to Paul and Barnabas, Gal. 2:9: *they gave to me and to Barnabas*, etc. And because the Apostle was solicitous about this, he warned those whom he had converted to come to their aid, because, as he himself says to the Romans, it is just that those who had received spiritual things should minister temporal things.

And this is what he says: *now concerning the collections that are made through the Churches for the saints*, that is, for the use of the saints, and not of just anyone. Eccles. 12:5: *give to the just, and receive not a sinner*. Not that nothing should be given to sinners, but because one ought rather to give alms to a just man in need than to a sinner. *As I have ordained in the church of Galatia, so do ye also*, that is, gather, *on the first* — namely, day — *of the sabbath*, that is, of the week. And this was so ordained, that little by little, each week, they might pay something small, lest, if they had paid the whole at once, they would be burdened. And although to them it seemed a very little, and as it were imperceptible, to give little by little, yet, the year being completed, the alms gathered together were great. Or by *the first of the sabbath* is understood the first day after the sabbath, namely the Lord's day. And the Apostle willed this to be done on that day for this reason, because already the custom had grown up that the people gather at the Church on the Lord's days. Lev. 23:35: *the first day shall be most solemn and most holy*, etc. And afterward: *for it is an assembly and a gathering*, etc. Of this kind of alms it is said, Dan. 4:24: *redeem thou thy sins with alms*; and Eccli. 29:15: *the alms of a man is as a bag*, etc.

But because a measure ought to be observed not only in gathering but also in keeping, therefore he consequently instructs them how the collections are to be kept, when he says *but let every one of you*, etc. In which the greatest diligence of the Apostle is shown, lest anyone should believe that the Apostle made these collections more for the sake of his own gain than on account of the need of the saints. Therefore, avoiding this suspicion, both as regards himself and as regards his own ministers, he did not wish the said money to be kept by himself or by his ministers, but ordained that each one should bring home and keep separately whatever he was pleased to give, doing so throughout the whole year. And the reason for this was that the Apostle did not wish that, when he came to Corinth, they should be occupied with collections, but with teaching and spiritual matters. And therefore he says *that not when I come*, etc. Acts 6:2: *it is not reason that we should leave*, etc. It should be noted, then, that everyone ought to take care lest he seem to do something spiritual for the sake of gain, and hence it is that the Lord, Matt. 10:9, willed that preachers have nothing. Among the Romans too it was the custom that no one should be taken up into the office of the senate unless he had first been proved in the office of quaestor, because it is a mark of great virtue to keep temporal things in trust.

But in what manner they ought to be sent to Jerusalem, he adds, saying *and when I shall be present*, etc., as if to say: neither in this do I wish to burden anyone specially; when I shall be present — namely, to carry the money — but I will send those whom you shall have approved, that is, approved for sending, I will send, I say, by letters, that is, with letters sent by you and by us, of praise and commendation, namely in which is contained the amount of money, our care commended, and charity. I will send, I say, to carry your grace, that is, what you will give freely to the poor saints, to Jerusalem. 2 Cor. 8:1: *we make known to you the grace of God*, etc. To Jerusalem, that is, to the saints who are in Jerusalem. And not only will I send those whom you shall have approved, but if it be meet, etc., that is, if the sum be great, they shall go with me, in which he induces them to pay well and liberally. Rom. 15:25: *now therefore I shall go to Jerusalem to minister unto the saints*, etc.

Consequently the Apostle instructs them about the things that pertain to himself. And concerning this he does three things. First, he promises them his presence, saying *I will come to you when I shall have passed through Macedonia*, etc.; second, he says he will make a long stay among them; third, he excuses the delay of his presence.

Concerning the first it should be known that, as is said Acts 16:9, a man of Macedonia appeared to the Apostle when he was at Troas, entreating him, and saying to him: *pass over into Macedonia and deliver us*. That the Apostle, therefore, might fulfill what was commanded, he resolved to go to Macedonia. And because Macedonia was midway between Asia and Achaia, in which is Corinth, therefore he says *when I shall have passed through Macedonia, I will come to you*, indeed I will come to you from there, namely because then I shall be nearer to you.

Second, he promises that he will make a long stay among them, saying *with you perhaps I will abide*, that is, I will prolong my stay, or even *winter*, that is, I will remain with you through the whole winter, because many things need correcting among you. Or, the reason why he goes to them he adds, when he says *that you may bring me on my way whithersoever I go*. And he says *whithersoever*, because he did not know how to determine where he would go, except according as the Holy Spirit inspired him. Bring me on my way, I say, not defend me, but that you may teach the ways.

Third, when he says *for I would not*, etc., he excuses the delay of his presence in two ways. In one way, because the Corinthians could say: there is no need that you delay so much in coming and that you go first into Macedonia, because you can come into Achaia and remain, so that you do not pass through Macedonia. And to this he says: although I could thus come to you, yet I could not remain long with you, because it would be necessary for me at once to go into Macedonia, or to return into Asia. Whence because I do not wish to see you now only in passing, therefore I do not come to you now first: for I hope to make some stay with you, if the Lord permit. He says *if the Lord permit*, because perhaps either before he should be there, or after he should already be there, the Lord might inspire him to go to another place, where he might do a greater good.

In another way he excuses himself, and this seems more literal, because it was necessary for him to remain long at Ephesus, which is in Asia. And therefore he says *but I will remain at Ephesus until Pentecost*, etc. Perhaps this letter was sent in winter, or in spring, and then after Pentecost he was to go into Macedonia and stay there until winter, and then go to Corinth and winter there. The reason, however, why he wished to stay at Ephesus until Pentecost, he adds, when he says *for a door*, etc., that is, I am making great fruit in Ephesus. And he says the door is open, great, that is, many hearts of men prepared for believing, and evident, because without contradiction. Col. 4:3: *praying also for us, that God may open unto us a door*, etc. But because there are many adversaries, who strive to hinder or to creep in, if therefore I should absent myself, so great a fruit could easily be hindered, therefore I do not wish to depart until you are well confirmed. Apoc. 3:8: *behold I have given before thee a door opened*.

Here he instructs them about the things that pertain to his disciples. And first about the things that pertain to Timothy, second about the things that pertain to Apollos, there *concerning Apollos*, etc. Concerning Timothy he commands three things. First, that he be securely watched over, hence he says *now if Timothy comes to you, see to it*, that you take care that he is without fear among you. Perhaps some disturbance had arisen there on account of the pseudo-apostles. II Cor. VII, 5: *battles without, fears within*, etc. And this you ought to do, because *he works the work of the Lord*, as I also do in preaching. II Tim. IV, 5: *but watch, labor in all things*. Second, that he be held in honor, and therefore he says *let no one therefore despise him*. And the reason for this is perhaps because he was young. I Tim. IV, 12: *let no one despise your youth*. Lk. X, v. 16: *he who despises you despises me*. Third, that he be conducted in peace, and this is what he says, *now bring him forward*, etc. And the reason for this is *for I expect him with the brothers* who are with him.

*Concerning Apollos*, etc. This is that Apollos of whom it is said in Acts XVIII, 24, that *a certain Jew*, etc., and he went into Achaia, and was as it were a special teacher of them after the apostle, I Cor. III, 6: *I planted, Apollos watered*, etc., and, as the Gloss says, he was a bishop. And because the Corinthians had behaved badly, he had withdrawn from them, and had gone to the apostle. Afterward, however, the Corinthians asked the apostle to send him back there, to which he replies to them, saying, *now concerning Apollos our brother*, whom you asked to be sent back to you, *I make known to you*, three things. First, the entreaties made by me to him, since I entreated him much, *that he would come to you with the brothers*. And he says *I entreated him*, although he could have commanded, because a command ought not easily be given to great men. I Tim. V, 1: *entreat the elder*, etc. Eccle. XXXII, 1: *they have made you a ruler*, etc. But was it lawful for him to leave his people? To this it must be said that, as Gregory says, when all the subjects behave badly and refuse to be corrected, it is lawful for the bishop to withdraw from them. Hence, because these were such, it was lawful for him. Or it must be said that perhaps he was not their bishop, but had preached to them specially. Second, the answer of Apollos, because he refused to come to them, there, *and indeed it was not his will that he should now*, etc. And the reason for this is perhaps that they were not yet well corrected, or because he himself was occupied with other difficult matters. Third, he promises that he will come to them at some time. Hence he says *but he will come when he shall have leisure*, that is, when it is opportune, namely when you will have been corrected.

Consequently, after he has instructed them what they ought to do regarding those who are absent, here he instructs them how they should conduct themselves toward those present. Concerning this he does two things. First he shows how they should conduct themselves toward all in common; second toward certain ones in particular, there, *now I beseech you, brothers*. The apostle instructs them in common concerning three things, namely concerning faith, concerning good work, and concerning the manner of working well. But nevertheless before these three he sets one thing which is necessary for all, that is, watchfulness. Hence he says *watch and pray*. Lk. XII, 43: *blessed are those servants whom, when the lord comes, he shall find watching*, etc., and, Matth. XXVI, 41: *watch and pray*, etc. Concerning faith, therefore, he instructs, when he says *stand*, namely in the faith, Eph. VI, 14: *stand girded*, etc. Concerning good work, when he says *act manfully*, that is, strongly, because *faith without works is dead*, Jas. II, 26. But because good work is not to be attributed to us but to God, therefore he adds *and be strengthened in the Lord*. Ps. XXX, 25: *act manfully, and let your heart be strengthened*, etc. Concerning the manner of acting, when he says *let all your things be done in charity*, that is, all things ought to be referred to the end of charity, namely that they be done for the sake of God and neighbor, Col. III, 14: *above all things, charity*, etc.

Consequently, when he says *now I beseech*, etc., he instructs them how they should conduct themselves toward certain ones in particular. And first as to those who seem to have some prerogative in spiritual things; second as to those who are in bodily works, there, *now I rejoice*, etc. He says therefore, *now I beseech you, brothers, you know*, that is, you approved, *the house of Stephanas, and Fortunatus, and Achaicus*. You approved, I say, on account of two things, both because *they are the firstfruits*, that is, first converted, because baptized in the beginning by the apostle himself, above I, v. 16: *now I baptized*, etc., and because they were more devoted and prompt for the ministry of the saints, hence he says *and have set themselves in the ministry of the saints*. Rom. XII, 13: *the necessities of the saints*, etc. And therefore I beseech, *that you also be subject*, etc., Hebr. XIII, 17: *obey your prelates*, etc. *And to everyone who works together with*, Phil. IV, v. 3: *help those who have labored with me*. Wisd. III, 15: *of good labors glorious*, etc.

Here he instructs them concerning those who are preeminent in the ministries, and it can be expounded in two ways. In one way, so that it is said, *now I rejoice in the presence of Stephanas, Fortunatus, and Achaicus*, who are present to you, whose presence is profitable to you. *Since what was lacking on your part, they have supplied*, by teaching you. And in this indeed *they have refreshed my spirit*, insofar as I rejoice over your good, *and yours*, insofar as you have been instructed. Phil. IV, 5: *I have rejoiced greatly, because I have found*, etc. And therefore, because they conducted themselves thus, therefore *acknowledge*, that is, honor them, etc. In another way, it may be said: I rejoice in the presence of Stephanas, Fortunatus, and Achaicus, namely because they are personally with me, and serve me, in which they supply what was lacking on your part, that is, what you could not exhibit to me bodily. In which indeed they refreshed my spirit, insofar as they served me, and fed me, and yours, insofar as you rejoice over my good, and therefore acknowledge, etc.

*They greet you*, etc. Here the apostle intimates what others do for the Corinthians. And concerning this he does two things. First he intimates how they are greeted by others; second he adds his own greeting, there, *my greeting*, etc. Concerning the first he does three things. First he intimates how the whole Church of Asia greets them in common. Hence he says *all the churches of Asia greet you*. Rom. last: *all the churches of Christ greet you*. Second, how the hosts of Paul greet them specially. Hence he says *aquila greet you much in the Lord*, etc. These were the hosts of the apostle, and concerning them it is found Rom. XVI, v. 3 and Acts XVIII, 2 and following. Third, how the apostles and his household greet them. Hence he says *all the brothers greet you*, namely those who are with me, Phil. last: *the brothers who are with me greet you*. Since therefore all greet you, do you also greet one another *in a holy kiss*, not lustful, by which a woman kisses a young man she has seized, Prov. VII, 13, not fraudulent, by which Judas kissed Christ, Matth. c. XXVI, 49.

*The greeting*, etc. Here he adds his own greeting, and concerning this he does two things. First he sets down the mark of the greeting, saying *my greeting*, namely is written, *with my own hand, Paul's*. And he did this in his epistles on account of certain ones who under the guise of the apostle wrote false letters. Hence, so that they should not be deceived, after the epistle had been written by someone, at the end the apostle would consequently write with his own hand. Second he sets down the greeting itself, in which, first, he speaks ill toward the evil, saying *if anyone does not love*, etc., *let him be anathema*, that is, separated or excommunicated; *maranatha*, that is, the Lord will come; as if he were to say: whoever does not love our Lord Jesus Christ, let him be anathema at the coming of the Lord. But are all who are not in charity to be excommunicated? I answer. It must be said that this is understood: if anyone does not love the Lord Jesus Christ, that is, the faith of Christ, and such are heretics and are excommunicated. Or, if anyone does not persevere in the love of the Lord Jesus Christ up to the end of death, at the coming he will be separated from the good. Second, he blesses the good, wishing them well, namely the grace of Christ, when he says *the grace of our Lord Jesus Christ*. And in wishing this, he wishes them every good, because in the grace of our Lord Jesus Christ every good is contained. He also wishes them his own love, saying *my love*, etc., that you may love one another and God with that love with which I love you, and not on account of anything else except in Christ Jesus, that is, on account of the love of Christ. *Amen*, that is, so be it.