I Corinthians 16 · The Lantern

Of the gadderynge for the saynctes as I have ordeyned in the congregacios of Galacia even so do ye.

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times.

Having finished the dogmatic teaching, he turned to the chief of virtues — almsgiving. He calls it a collection in order to lighten the matter from its very beginning. For what was collected from many was easy for each one. Then he urges them to emulation, relating what had been accomplished by others, as, he says, the Galatians did.

Above, through the entire succession of the letter, the Apostle proposed to the Corinthians a general teaching; in this final chapter, he proposes to them a special and particular teaching. And concerning this he does two things. First, he instructs them about what they ought to do for others; secondly, he shows what others would do for them (v. 19).

Vpon some sondaye let every one of you put a syde at home and laye vp what soever he thinketh mete that ther be no gaderinges when I come.

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

He calls the first day of the week the Lord's day (Sunday). And by the very day he predisposes them to almsgiving, reminding them of the mysteries celebrated on that day. Very wisely also he commands each person to save aside "as much as his means will allow," that is, whatever God sends and whatever is at hand.

Or by on the first day of the Sabbath, is understood the first day after the Sabbath, namely, the Lord's Day. And this is what the Apostle wanted to happen on that day, because the custom was already in force, that the people would gather in the church on the Lord's Days: "On the first day shall be a holy convocation...

When I am come whosoever ye shall alowe by youre letters them will I sende to bringe youre liberalite vnto Ierusalem.

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

He said well, "whom you shall approve," to avoid any scandal, lest they suspect that he wishes to take some portion of the collection for himself. So after the word "approve" place a period, then read: "them I will send with letters." The connection will be as follows: whomever you approve, those I will send with my own letters.

He adds how the alms should be sent to Jerusalem, saying, when I arrive. As if to say: I do not wish in this to burden any especially, namely for bearing the money, but I will send those whom you accredit, i.e., the ones you will approve for sending, I will send, I say, by letter, i.e., with letters sent from you and from us, with praises and commendations, namely, in which wil…

And yf it be mete yt I goo they shall go with me.

I will come vnto you after I have gone over Macedonia. For I will goo thorowout Macedonia.

Paul is personally strengthening the admonitions by which he is putting them right. The one from whom they have heard Christian teaching is coming to visit. If so, they will be all the more concerned not to be ashamed when he arrives.

He did not say: I will go to Macedonia, lest they say: "you prefer the Macedonians to us," but said: I am passing through Macedonia, that is, I am visiting the Macedonians hastily and in passing, but with you I will stay. By this he shows that he prefers them to the Macedonians, as disciples most sincere and most worthy; for the church of Corinth was great.

Next, the Apostle instructs them about the things that pertain to himself. And concerning this he does three things. First, he promises them his arrival, saying, I will come to you after passing through Macedonia. Secondly, he says that he is about to spend a long time with them; thirdly, he excuses the postponement of his arrival.

With you paraveture I wyll abyde awhyle: or els winter that ye maye brynge me on my waye whyther soever I goo.

I will not se you now in my passage: but I trust to abyde a whyle with you yf God shall suffre me.

I will tary at Ephesus untyll whit sontyde.

For a greate dore and a frutefull is opened vnto me: and ther are many adversaries.

Paul made it clear that he was staying at Ephesus because he had found hearts there who were thirsting for the grace of God, and in them he could quickly instill the mystery of Christ. But because the devil is always restless and hostile to those who long for God, he adds that his enemies there are many.

That is, many desire to come to the faith, and a wide entrance to them is open to me, since their mind has ripened for the faith. For a teacher is constrained when his students are not diligent; on the contrary, the field is wide for him when his students are ready.

He adds the reason for why he wanted to stay in Ephesus until Pentecost when he says, for a wide door for effective work has opened for me, i.e., I am producing great fruit in Ephesus.

If Timotheus come se yt he be with out feare with you. For he worketh the worke of the Lorde as I doo.

Although Timothy was preaching what he had learned from Paul and was a gifted evangelist, the apostle commends him since he did not have the same authority. Paul was afraid that Timothy might not be received as he deserved by dissidents in the church, that they would create a fuss, that Timothy would be afraid and that his coming would do nothing for their salvation.

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

Here he instructs them concerning the things which pertain to his disciples. And first, concerning things that pertain to Timothy; secondly, concerning things that pertain to Apollos (v. 12). Concerning Timothy, he enjoins three things. First, that he be kept free of concern; hence he says, When Timothy comes to you, see, be diligent that, you put him at ease among you.

Let no man despyse him: but convaye him forthe in peace yt he maye come vnto me. For I loke for him with the brethre.

Paul mentions Timothy's great merit in order to teach them not only that he should be treated with honor in their company but that once he had made preparations to leave he should be sent on his way with deference, because he was an apostle of the Lord.

Since he is such, let no one belittle him. For he was young and alone, and he was entrusted with caring for very many people, and moreover contemptuous ones; it is also likely that he was looked down upon.

Secondly, that he be held in honor, and so he says: so let no one despise him. And the reason for this is perhaps because he was young: "Let no one despise your youth" (1 Tim. 4:12); "He who rejects you, rejects me" (Lk. 10:16). Thirdly, that he be led in peace, and this is what he says: speed him on his way in peace.

To speake of brother Apollo: I greatly desyred him to come vnto you with ye brethren but his mynde was not at all to come at this tyme. How be it he will come when he shall have conveniet tyme.

Paul is hinting that Apollos did not want to go to Corinth because the church there was divided, in the hope that when they heard this they would be eager to make peace. Apollos would come when the church reached agreement.

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.

Concerning Apollos. This is the Apollos of whom Acts (18:24) says, "a certain Jew", and the one who went to Achaia and was, as it were, their special doctor after the Apostle: "I planted, Apollos watered" (1 Cor 3:6). And as the Gloss says, he was a bishop. And because the Corinthians had behaved badly, he withdrew from them and went to the Apostle.

Watche ye stonde fast in the fayth auyte you lyke men and be stronge.

And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, Hermas."

From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day.

After he instructed them about what they ought to do with respect to those who were absent, he then instructs them how to conduct themselves with those who are present. Concerning the first, he does two things. First, he shows how they should conduct themselves as to all in common; secondly, as to some in particular (v. 15).

Let all youre busynes be done in love.

Brethren (ye knowe the housse of Stephana how yt they are the fyrst frutes of Achaia and that they have appoynted them selves to minister vnto the saynctes)

Paul calls these people the "first fruits" of Achaia, either because they were the first to be converted or because their piety was greater than that of others or because they refused to be ordained on account of their great humility and instead dedicated themselves to the service of others.

Here a rearrangement is needed: I beseech you, that ye also submit yourselves unto such; the rest is inserted. You, he says, know, and do not need instruction from me.

Then when he says, I urge you brothers, he instructs them how they ought to conduct themselves with some in particular. And first, as to those who seem to have a privilege in spiritual things; secondly as to those who seem to have a privilege in corporal works.

I beseche you yt ye be obedient vnto soche and to all that helpe and laboure.

"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.

That is, participate with them both in monetary support and in bodily service. And he did not simply say: assist, but: "be respectful," commanding earnest obedience. And lest they think he is favoring Stephanas alone, he adds: "and to everyone who assists and labors" — in what? In ministry to the saints.

And so I urge you to be subject to such men: "Obey your leaders and submit to them" (Heb. 13:17). And to every fellow worker and laborer: "Help them, for they have labored side by side with me" (Phil. 4:3): "For the fruit of good labours is renowned" (Wis. 3:15).

I am gladde of the comynge of Stephana Fortunatus and Achaicus: for that which was lackinge on youre parte they have supplied.

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…

They reported to Paul the news about the divisions and other failings in Corinth. Perhaps it was through them that the members of Chloe's household informed him (1 Cor. 1:11).

He instructs them here as to those who are pre-eminent in ministry, and it can be expounded in two ways. In one way, so that it would say, I rejoice at the coming of Stephanus and Fortunatus and Achaicus, who are present to you, whose presence is advantageous to you. Because they have made up for your absence, by teaching you.

They have comforted my sprete and youres. Loke therfore that ye knowe them that are soche.

The congregacions of Asia salute you. Aquila and Priscilla salute you moche in the Lorde and so doeth the congregacio that is in their housse.

Paul refers to two kinds of church—public and domestic. One in which everyone assembles, he calls public. The other, in which people gather together through friendship, he calls domestic. Any place where a presbyter celebrates the solemn rites is called a church.

Members of Christ he unites through greeting, according to his constant custom. He stayed with them, because he himself was also occupied with tent-making (Acts 18:1–3). Note their virtue in that they made their house a church, having arranged in it gatherings of the faithful.

All the brethren send you greetings. The Apostle mentions here what others do for the Corinthians. And concerning this he does two things. First, he mentions how they are greeted by others; secondly, he adds his greeting (v. 21). Concerning the first he does three things. First, he mentions how the whole church of Asia greets them together.

All the brethren grete you. Grete ye one another with an holy kysse.

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss?

"All the brethren salute you. Salute one another with an holy kiss" This addition of the "holy kiss" he makes only here. What may the reason be?

Thirdly, how the Apostle and his intimate companions greet them. Hence he says, all the brethren send greetings, who, namely, are with me: "All the saints greet you" (Phil. 4:22). From this, therefore, all greet you, and furthermore, you greet one another with a holy kiss; not sensually, as a woman seizes and kisses a youth: "She seizes him and kisses him" (Prov.

The salutacion of me Paul with myne awne hande.

Yf eny man love not the Lorde Iesus Christ the same be anathema maranatha.

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

"If any man love not our Lord Jesus Christ, let him be anathema." By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection.

Secondly, he set down the greeting itself, in which first, he speaks evil to evil ones, saying, if anyone has no love for the Lord, let him be accursed, i.e., separated or excommunicated; maranatha, i.e., may the Lord come! As if to say: whoever does not love the Lord Jesus Christ is cursed at the coming of the Lord. But should all be excommunicated who are not in charity?

The grace of ye Lorde Iesus Christ be with you all.

My love be with you all in Christ Iesu. Ame

Because the Corinthians did not love one another, Paul gives them this teaching from himself, in order that they might learn to love each other with the same love with which they were loved by the apostle, not with carnal emotion but in Christ Jesus.

Since he was separated from them by location, he embraces them as it were with the arms of love, saying: "my love be with you," that is, I am present with all of you; for I am not without you, even though I am in another place. By this he also shows that although what was written manifests bitterness, it was written not out of anger, not out of fury, but out of love and care.

Furthermore, he wishes them his love, saying, my love be with you all in Christ Jesus, so that you might love one another and God, with the love by which I love you, and not on account of something other save in Christ Jesus, i.e., on account of the love of Christ. Amen, it is done.

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