Thomas Aquinas Commentary 1 Corinthians 16:10-24

"Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do: let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren. But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not all [his] will to come now; but he will come when he shall have opportunity. Watch ye, stand fast in the faith, quit you like men, be strong. Let all that ye do be done in love. Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), that ye also be in subjection unto such, and to every one that helpeth in the work and laboreth. And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied. For they refreshed my spirit and yours: acknowledge ye therefore them that are such. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. All the brethren salute you. Salute one another with a holy kiss. The salutation of me Paul with mine own hand. If any man loveth not the Lord, let him be anathema. Maranatha. The grace of the Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen." — 1 Corinthians 16:10-24 (ASV)

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.