Homily XLIV.
1 Corinthians chapter 16, verse 10Now if Timothy come to you, see that he be with you without fear.
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." (Philippians chapter 2, verse 22) 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, (c. iv. 17.) "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 isyour 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,
Ver. 11. "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.
Ver. 12. "But as touching Apollos the brother, I besought him much to come unto you with the brethren."
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.
[2.] Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith,
Ver. 13. "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."
[3.] Ver. 15. "Now I beseech you, brethren;-ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set themselves to minister unto the saints."
In the beginning too he mentions this man, saying, "I baptized also the home of Stepharias:" 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." (Romans chapter 16, verse 7) 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.
"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."
Ver. 17. "But I was glad of the coming of Stephanas and Fortunatus and Achaicus, for that which was lacking on your part they supplied."
Ver. 18. "For they refreshed my spirit and yours."
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.
Ver. 19. "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.