Thomas Aquinas Commentary 1 Corinthians 16

Previously, throughout this letter, the Apostle offered the Corinthians general teaching; in this final chapter, he offers them specific and particular teaching. Concerning this, he does two things:

1. He instructs them about what they should do for others.
2. He shows what others would do for them (see verse 19).

Regarding the first point, he again does two things:

1. He instructs them about what they should do in his absence.
2. He instructs them about what they should do in the present (see verse 13).

Concerning what they should do in his absence, he addresses three things:

1. He instructs them on matters pertaining to the poor saints in Jerusalem.
2. He instructs them on matters pertaining to the Apostle himself (see verse 5).
3. He instructs them on matters pertaining to the disciples (see verse 10).

Regarding the saints in Jerusalem, the Apostle instructs them on three points:

1. How the alms to be prepared for the saints are to be collected.
2. How the alms are to be kept (see verse 2).
3. How they are to be sent to Jerusalem (see verse 3).

Regarding the first point, it should be understood that, as it is written in Acts 4:34, it was the custom in the early Church that those converted to the faith would sell all their possessions, place the value at the feet of the Apostles, and from these funds, each person would be provided for according to their need. In this way, no one owned private property, but they held all things in common.

However, a great famine arose, and the poor saints in Jerusalem were suffering from great need. Therefore, the Apostles decreed that assistance should be given to them through a collection by other Christian churches. This commission was given to Paul and Barnabas: They gave to me and Barnabas the right hand of fellowship... only they would have us remember the poor (Galatians 2:9–10). Because the Apostle was concerned about this, he instructed those who converted that they should provide assistance to them. As he said to the Romans, it is right that whoever receives spiritual goods should supply temporal ones.

This is what he means when he says, "Now concerning the contribution by the churches for the saints"—that is, for the use of the saints and not for just any purpose: Do good to the humble, but do not give to the ungodly . This does not mean nothing should be given to sinners, but that one should give alms to a poor, righteous person with more reason than to a sinner. He continues, "Just as I directed the churches of Galatia, so you are to do"—that is, to collect on the first day of the week. This was commanded so that a small amount could be set aside each week, preventing them from being burdened by setting it all aside at once. And although giving a little at a time might seem insignificant, over an entire year the total amount collected would be greater than in a single collection.

Alternatively, "on the first day of the week" is understood to be the day after the Sabbath, namely, the Lord's Day. The Apostle wanted this to happen on that day because the custom was already established for people to gather in the church on the Lord's Day: On the first day shall be a holy convocation... it is a solemn assembly; you shall do no laborious work (Leviticus 23:35–36). Alms are described in this way in Daniel 4:24: Break off your sins by practicing righteousness [almsgiving], and your iniquities by showing mercy to the oppressed; and also in Sirach 29:15.

Because the manner of setting aside the money was as important as collecting it, he then instructs them on how the collections should be kept, saying, "each of you is to put something aside." This shows the Apostle's great skill, ensuring no one would believe he was making these collections for his own profit rather than for the needs of the saints. Therefore, to avoid this suspicion for both himself and his ministers, he did not want the money to be kept by him or his staff. Instead, he established that whoever was prepared to give the money should take it home and keep it there, doing this for the entire year. He did this because he did not want them to be busy with collections when he came to Corinth, but to be focused on teaching and spiritual matters: It is not right that we should give up preaching the word of God to serve tables (Acts 6:2).

He then adds how the alms should be sent to Jerusalem, saying, "when I arrive." It is as if he is saying: I do not wish to burden anyone in particular with carrying the money. Instead, "I will send those whom you accredit"—that is, the ones you approve for this task. I will send them with letters from you and from us, letters of praise and commendation, which will also state the sum of money and commend our zeal and love. I will send them, I say, "to carry your gift"—that is, what you will give generously to the poor saints in Jerusalem: We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia (2 Corinthians 8:1). The gift is to be sent to Jerusalem—that is, to the saints who are in Jerusalem. And not only will I send those you accredit, but "if it will be advisable"—that is, if the amount is large enough—"they will accompany me." By this, he encourages them to contribute well and liberally: At present, however, I am going to Jerusalem with aid for the saints (Romans 15:25).

Next, the Apostle instructs them about matters pertaining to himself. Concerning this, he does three things:

1. He promises them his arrival.
2. He says that he is about to spend a long time with them.
3. He excuses the postponement of his arrival.

Regarding the first point, it should be understood that, as it says in Acts 16:9, a man of Macedonia appeared to the Apostle while he was in Troas, begging him and saying to him: Come over to Macedonia and help us. Therefore, to fulfill these requests, the Apostle prepared to go to Macedonia. And because Macedonia was halfway between Asia and Achaia (where Corinth is), he says, "I will come to you after passing through Macedonia." That is, he will come to them from there, because he will then be nearer to them.

Secondly, he promises to spend a long time with them, saying, "and perhaps I will stay with you"—meaning for a set time—"or even spend the winter." That is, he will remain with them for the whole winter, because there were many things to be corrected among them. He then adds the reason for his visit, saying, "so that you may send me on my journey, wherever I go." He says "wherever" because he could not determine his destination, except as the Holy Spirit inspired him. "Send me on my journey," I say, not meaning "protect me," but "help me on my way."

Thirdly, when he says, "for I do not want," he excuses the delay of his arrival in two ways. First, the Corinthians might say: "It is not necessary for you to delay your coming by going to Macedonia first; you could come to Achaia and stay, without passing through Macedonia." To this he replies: although I could come to you that way, I could not stay long, because I have to go to Macedonia or return to Asia. Therefore, because I do not want to see you just in passing, I am not coming to you that way. "For I hope to join you for some time, if the Lord permits." He says, "if the Lord permits," because perhaps before he arrives, or even after he is there, the Lord might inspire him to go to another place where he could accomplish a greater good.

Second, he excuses himself—and this seems to be the more literal meaning—because it was necessary for him to remain for a long time at Ephesus, which is in Asia. And so he says, "but I will stay in Ephesus until Pentecost." Perhaps this letter was sent in the winter; then, after Pentecost, he had to go to Macedonia and stay there until the next winter, and then go to Corinth and spend the winter there. He adds the reason he wanted to stay in Ephesus until Pentecost, saying, "for a wide door for effective work has opened for me"—that is, "I am producing great fruit in Ephesus." He says "a wide door has opened for me," meaning many human hearts are prepared to believe, and this is evident because it is happening without contradiction: And pray for us also, that God may open to us a door for the word (Colossians 4:3). But because "there are many adversaries" attempting to hinder this work or steal the fruit, much of it could easily be lost if I am absent. Thus, I do not want to leave until you are well established: Behold, I have set before you an open door (Revelation 3:8).

Here he instructs them about matters concerning his disciples. First, he addresses matters related to Timothy; second, those related to Apollos (verse 12).

Regarding Timothy, he gives three instructions. First, that he should be put at ease. Therefore, he says that when Timothy comes, you must see to it that he is free from anxiety among you. Perhaps there was some disturbance there because of the false apostles: “Fighting without and fear within” (2 Corinthians 7:5). You should do this because he is doing the work of the Lord, just as I am, by preaching: “As for you, be vigilant in every labor” (2 Timothy 4:5).

Second, Timothy should be held in honor, so Paul says, “so let no one despise him.” The reason for this is perhaps that he was young: “Let no one despise your youth” (1 Timothy 4:12). Furthermore, “He who rejects you, rejects me” (Luke 10:16). Third, he should be sent on his way in peace, which is what Paul means by, “speed him on his way in peace.” The reason for this is, “because I am expecting him with the brethren” who are with him.

Regarding Apollos, this is the same man of whom Acts 18:24 speaks as “a certain Jew.” He went to Achaia and was, in a sense, their special teacher after the Apostle: “I planted, Apollos watered” (1 Corinthians 3:6). As the Gloss says, he was a bishop. Because the Corinthians had misbehaved, he withdrew from them and went to the Apostle. Later, the Corinthians asked the Apostle to send him back, to which Paul responds by explaining three things about their request for Apollos.

First, Paul explains his own request to Apollos, saying, “I strongly urged him to come to you with the brothers.” He says he “urged” him, even though he could have commanded him, because a command should not be given lightly to great men: “Do not rebuke an older man but exhort him as you would a father” (1 Timothy 5:1); “If they make you master of the feast, do not exalt yourself” .

But is it lawful for a leader to abandon his people? To this, it should be said, as Gregory notes, that when all the people conduct themselves poorly and are unwilling to be corrected, it is lawful for the bishop to withdraw from them. Therefore, because the Corinthians were like this, it was lawful for Apollos to do so. Alternatively, it may be that he was not their bishop but was simply preaching to them for a special purpose.

Second, Paul relates Apollos’s response, which was to refuse to come to them: “but it was not at all his will to come now.” The reason for this is perhaps that they were not yet properly corrected, or because he himself was occupied with other matters. Third, Paul promises that Apollos will go to them at some future time. Thus, he says, “he will come when he has opportunity,” which will be when you are corrected.

After instructing them on how they should act toward those who were absent, he now instructs them on how to conduct themselves with those who are present. He does two things: first, he shows how they should behave in general toward everyone; second, how they should behave toward some in particular (verse 15).

The Apostle gives them three general instructions concerning faith, good works, and the way to perform those works well. But first, he presents something more necessary than all three: watchful care. Therefore, he says, “Be watchful,” and pray: “Blessed is that servant whom his master when he comes will find so doing” (Luke 12:43); and “Watch and pray that you may not enter into temptation” (Matthew 26:41).

He instructs them about faith when he says, “stand firm,” that is, in the faith: “Stand, therefore” (Ephesians 6:14). He instructs them about good works when he says, “act like men,” that is, act courageously, because faith without works is dead (James 2:26). But because a good work should not be attributed to us but to God, he adds, “be strong” in the Lord: “Be strong and let your heart take courage” (Psalms 31:25).

Finally, he instructs them on the manner of acting when he says, “Let all that you do be done in love.” This means all things should be directed toward the goal of love, so that they are done for the sake of God and neighbor: “And above all these put on love, which binds everything together in perfect harmony” (Colossians 3:14).

Next, with the words, “I urge you, brothers,” he instructs them on how they should conduct themselves toward specific individuals. He addresses those who are distinguished first in spiritual matters, and second in physical works.

He says, “I urge you, brothers: you know that the household of Stephanas were the first converts in Achaia.” You know them, that is, you approve of them, for two reasons. First, because they were the first to be converted and baptized by the Apostle himself: “I did baptize also the household of Stephanas” (1 Corinthians 1:16). Second, because they have devoted themselves to the service of the saints. Therefore, he says, “they have devoted themselves to the service of the saints” . For this reason, Paul urges, “be subject to such as these, and to every fellow worker and laborer.” As it is written: “Obey your leaders and submit to them” (Hebrews 13:17), and “Help them, for they have labored side by side with me” (Philippians 4:3), for “the fruit of good labors is renowned” .

This instruction regarding those who are preeminent in ministry can be interpreted in two ways. The first interpretation is that Paul is saying, “I rejoice at the coming of Stephanas and Fortunatus and Achaicus,” who are present with you in Corinth and whose presence is a benefit to you. They have made up for your absence by teaching you. In this, they refreshed Paul’s spirit, since he rejoices in your well-being, and they also refreshed your spirit, since you are being instructed . Therefore, because they have acted this way, you should “acknowledge,” that is, honor, such people.

The second interpretation is that Paul is saying, “I rejoice at the coming of Stephanas and Fortunatus and Achaicus,” because they are with him personally. They serve him, and in doing so, they “supplied what was lacking on your part”—that is, the physical support you were not able to give him. By this, “they refreshed my spirit,” since they served and honored him. They also refreshed “yours,” since you rejoice in his well-being. Therefore, you should “acknowledge them.”

With the words, “All the brethren send you greetings,” the Apostle mentions what others are doing for the Corinthians. He does two things: first, he relays greetings from others; second, he adds his own greeting (verse 21).

In relaying greetings, he does three things. First, he mentions how the entire church of Asia greets them together. So he says, “The churches of Asia send you greetings” . Second, he mentions how his friends greet them in particular, saying, “Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord.” These were friends of the Apostle, about whom it says in Romans 16:3, “Greet Prisca and Aquila, my fellow workers in Christ Jesus,” and in Acts 18:2, “And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla.”

Third, he mentions how his intimate companions greet them, saying, “All the brethren send you greetings”—that is, those who are with me . Since all these greet you, he adds, you should also “greet one another with a holy kiss.” This kiss should not be sensual, like the woman who “seizes him and kisses him” (Proverbs 7:13), nor should it be deceitful, like Judas who kissed Christ: “And he came up to Jesus at once and said, ‘Hail, Master!’ And he kissed him” (Matthew 26:49).

Paul then adds his own greeting, saying, “I, Paul, write this greeting with my own hand.” He did this in his letters because some people were writing false letters in his name. Therefore, to prevent the believers from being deceived, after a letter was written by a scribe, the Apostle would add a closing in his own handwriting.

Next, he includes the greeting itself. First, he pronounces a curse on the wicked, saying, “If anyone has no love for the Lord, let him be accursed. Our Lord, come!” (Maranatha). This is as if to say: whoever does not love the Lord Jesus Christ is cursed at the coming of the Lord. But should everyone be excommunicated who is not in a state of love? The answer is that this applies to someone who does not love the Lord Jesus Christ in the sense of not having faith in Christ; these are heretics and are to be excommunicated. Alternatively, it means that if someone does not persevere to the point of death in the love of the Lord Jesus Christ, at His coming he will be separated from all good things.

Finally, he blesses the righteous, wishing them well—specifically, the grace of Christ—when he says, “The grace of the Lord Jesus be with you.” In wishing them this, he wishes them every good thing, because the grace of our Lord Jesus Christ contains all good. Furthermore, he wishes his own love upon them, saying, “My love be with you all in Christ Jesus.” This is so that you might love one another and God with the same love by which I love you, and for no other reason except in Christ Jesus—that is, on account of the love of Christ. Amen, so be it.