COLLECTION FOR THE POOR IN JERUSALEM Having dealt with the behavioral, dogmatic, and social problems in the church of Corinth, openly, and firmly, mixed with wisdom and love, the apostle Paul ended his epistle, proclaiming the feelings of his love for them. He began it with words of love and encouragement, and ended it with holy emotions, so that the epistle would realize its goal. Because this chapter came to end an epistle that dealt with many diverse problems, with the feelings of true practical love in the Lord, He exhorts them to give to those persecuted in Jerusalem, who became poor for the sake of Christ (1-4); proclaims his wish and longing to visit them (5-9); his intention to send Timothy to them; and tells them about Apollo’s wish to come to them. Finally he seeks from them to greet one another with a holy kiss, and to receive his love for them in Christ. These all are works of love exchanged between those who labor in the vineyard and the congregation they minister; and in between each of these categories among themselves; by which the blessing of the Lord would dwell; all controversies would dissolve; and the church of Christ would grow in Him. 1- The collection for the saints 1 - 4 2- A promise for an extended stay in Corinth 5 - 9 3- The apostle’s co-workers 10 - 18 4- The conclusion 19 – 24 1- THE COLLECTION FOR THE SAINTS: He counsels them to collect for the brothers of the Lord, as he previously did with the churches of Galatia; being not less than them. He demanded that each one of them should lay something aside all along the week, to present to the Lord on the first day of the week a practical praise and thanksgiving to Him who has granted us the risen life through His resurrection from the dead. “Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also” (1) Because of their preoccupation with controversies and dissensions, they have not collected for the poor of Jerusalem, the believers of Judea whose possessions were confiscated because of their faith; hence he called them “saints”. It is obvious from the text that he has already drawn their attention to this issue; that is why he tells them here the way to do it. Saying “I have given the orders”, does not mean that he issues a committing command, as that would turn the collection into some kind of tax; but he let it be an optional contribution, given with joy in all churches (Romans 15: 26-27; 2 Corinthians 9: 2). The apostle never claimed to have the authority to give a command to make a collection of alms. “On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come” (2) In this apostolic order, we notice the following: (1) It is to be practiced on the first day of the week, namely, on the Christian Sabbath, in which the church celebrates the resurrection of the Lord at the dawn of Sunday. Here, the apostle refers to the custom of the early church of practicing the worship on Sundays. Our celebration of the resurrection of the Lord is realized by our fellowship with Him, to enjoy the new life filled with love. 528 (2) The collection is done on the first day of the week, for each of them to give as much as God gave him of blessings all along the week; Hence he says: “as he may prosper”, namely,(according to his income); offering a personal sacrifice of thanksgiving to God. (3) The giving is not confined to the working men, but is to be practiced by the housewives, and includes even the children, servants, and slaves. To give is to present the heart with love to God through the least of His brothers (see Matthew 25: 45), and sharing with the suffering and needy souls. (4) He did not demand from every member to pledge to give a certain sum; but rather to present the heart before the money. (5) He calls the poor “saints”, to remind the givers that their alms are for the brothers of the Lord, or for the Lord through His brothers. (6) He did not ask them to do this for just one week, but “On the first day of (every) week”; as the giving is a continuous virtue with no end. (7) By saying: “as he may prosper”; he means to say that each of them, should either lay something aside through the week, storing it somewhere, until the first day of the next week, then to take it to the church; Or he may do a mental collection in his mind, then consummate it practically when he goes to the church for worship. Why did the worship change to a new Sabbath – the first day of the week? The resurrection of the Lord Christ became the new Sabbath in which we find our comfort to enjoy the risen life. The way the exodus of the children of Israel out of the bondage of Pharaoh, has changed the beginning of the year for the Jews from autumn to spring; We, as well, are liberated from the bondage of the devil by the resurrection of the Lord, that gave us a new beginning every day and every week! The Jews used to celebrate the major annual feasts on the first day of the week: The feast of the weeks (the Pentecost or fifty days) (Leviticus 23: 11; 15-16; 36); the feast of the tabernacles; and the feast of the Passover. Designating the first day is enough in itself to encourage them to give; as the day of the lord is the day in which we gained all the blessings we have get now; It is the source and the beginning of our new life in Christ; and it is, as well, “the day of comfort”, in which our souls find comfort from all troubles, to open up to show compassion. Besides, the communion in the Holy sacraments on that very day, comes out as an Alm as though from the storehouse of the great zeal in us1. “On the first day of the week”, namely, on the day of the Lord, “Let each one of you lay something aside, storing up as he may prosper”. On that day, the collective work becomes huge, and the zeal in the eternal things great. On that day, “Let each one of you”; not this or that person, but “each one of you”, whether rich or poor, woman or man, slave or free, “Let him lay aside, storing up”2. (St. John Chrysostom) Trusting and irresponsibility: Here, the apostle presents to us a practical lesson of discerning between trusting in God’ and the irresponsibility; as well as the orderly practice of ministry as is befitting, 1 In 2 Cor., Hom. 43: 2. 2 In 1 Cor., Hom. 43: 2. 529 yet without anxiety. According to St. Augustne, the apostle Paul thinks about the morrow, but would never worry about it or get disturbed by it. He used to plan ahead to fulfill the needs of the poor with spiritual wisdom and without fear. We should be particulate in understanding the phrase “Sufficient for the day is its own trouble“ (John 6: 34), lest we would judge some minister for breaking the commandment, just for doing his effort to fulfill these necessities, so that he and those he subsist would not be in need. Our Lord Jesus Christ Himself, whom the angels minister, chose to have a treasury to be used for fulfilling His needs, for which Judas who betrayed Him was responsible (John 12: 6). The apostle thinks about the morrow, yet with no worry, saying: “Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must also do. On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there may be no collection when I come. And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me. Now I will come to you when I pass through Macedonia …” (1 Corinthians 16: 1 – 8). In the Book of Acts it came that the apostles were making provisions for the expected famine; saying: “In these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability determined to send relief to the brothers dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul” (acts 11: 27-30). When the apostle Paul sailed, the food given to him was enough for more than one day (Acts 28: 10) 1. (St. Augustine) “ That there may be no collection when I come” (2). He would rather have no one get preoccupied with anything but the words of preaching, because of his tight schedule, and his desire to use every moment of his presence among them for their edification in the deep and true spiritual knowledge. “And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem” (3). The true spiritual leader knows how to honor and appreciate those he ministers. He did not command them to wait for his coming to chose by himself whom he will send with the gift; but he asks them with the daring of love to chose by themselves whom they approve; then he would provide them with letters of recommendation to be well received by the church in Jerusalem. They bear their “gift”, or the abundance of their goodness; not the material gifts, but rather the hearts of the believers in Corinth, filled with love and generosity of giving. He did not say: I send them to bear your “alms”, but to bear your “gift”, showing that they are doing a great work, acquiring themselves (by love) 2. (St. John Chrysostom) 1 Sermon on the Mount 2: 57. 2 In 1 Cor., Hom. 43: 4. 530 “But if it is fitting that I go also, they will go with me” (4) Again, to provoke them to give with abundance; he says that if their collection is great enough, he is ready to change his plans and go to Jerusalem to deliver it Himself1. (St. John Chrysostom) 2- A PROMISE FOR AN EXTENDED STAY IN CORINTH: The way the apostle Paul sets a wise plan to collect for the persecuted poor in Jerusalem, to let them trust in the work of God in their hearts, and to strengthen the feeling of mutual love between the churches and among the believers; he also sets a plan for the work of ministry, justifying his desire to visit them, and explaining the goal of this visit. “Now I will come to you when I pass through Macedonia (for I am passing through Macedonia)” (5) Macedonia is not on the way from Ephesus to Corinth, but is at the far end of the Aegean Sea, far from his route; Yet he is committed to go there before coming to them, where he would spend the summer, then he would come in autumn to spend the winter with them in Corinth. “But it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go” (6) Here the apostle reveals how he longs to spend a long time among those he ministered in Corinth, yet not at the expense of his commitments to other churches. On another aspect, he did not want to just pass through along his journeys; but he would rather first consummate his other commitments, to have the chance to stay a longer time among them, or even to spend the winter with them. He did not want his visit to be just an emotional encounter with those he previously ministered, but that of a father to provide his children with their needs. “that you may send me on my journey, wherever I go”. That is a sign of love, and of a great and strong emotion, to let them know his plans, as friends, and to explain the reason for his delay, and where he stays2. (St. John Chrysostom) Some believe that the expression “that you may send me on my journey” is a hint that he expect them to take it upon themselves to provide him with the expenses of wherever he intends to go; to show his acceptance of their love and their fellowship of his international ministry. “For I do not wish to see you now on the way, but I hope to stay a while with you, if the Lord permits” (7) Knowing that there will be a great task for him to do in Corinth, he did not wish to pass through them on his way to somewhere else, but to spend a longer time with them3. (Ambrosiaster) “But I will tarry in Ephesus until Pentecost; For a great and effective door has opened to me, and there are many adversaries” (8, 9) 1 In 1 Cor., Hom. 43: 4. 2 In 1 Cor., Hom. 43: 5. 3 CSEL 81: 189. 531 He explains to them the necessity of staying a longer time in Ephesus, as God has opened a great and effective door for receiving the word; and on account of that the devil has provoked many adversaries. That is why it would not be fitting of him to close the door opened by God; nor to forsake the church in Ephesus to be corrupted by the adversaries. While writing this, the apostle probably had in mind the huge doors of the Roman Maximus, that were opened for the racing competitive chariots to set forth. As the Lord was opening a door before Paul to set forth to wrestle against the opponents of the church in Ephesus, it would not be fitting of him to forsake the arena and go to visit Corinth, until he realizes the conquest in Jesus Christ. What does he mean by the “great and effective door” ? Because a multitude of people were ready to receive faith and to transform to Christianity; the devil fumed fire from his nostrils, seeing such a great number forsaking him. It is a great break and a huge chance for Paul, that he should grasp1. (St. John Chrysostom) Paul explained why he is heading to Ephesus, having found such a multitude of hearts thirsty for the grace of God, where he could store the mystery of Christ; And how, the more there are those who seek faith, the more are the adversaries who oppose them and fight the teachings of the Lord2. (Ambrosiaster) When the children of God find an open door before them, they hasten to enter through it, lest it would close before they do. In the book of Hosea (2: 15), we see how God opened the door of hope before His people to enter like a joyful young bride ascending from the land of bondage. The Evangelist Luke tells us how God opened the door of faith before the Gentiles on the hands of Paul and Silas (Acts 14: 27). And the apostle Paul asked the Colossians to pray for him, “that God would open to him and those working with him, a door for the word, to speak the mystery of Christ” (Colossians 4: 3). The presence of numerous adversaries might motivate Paul to stay longer in Ephesus. On one aspect, being committed as a minister of the Lord to share with the congregation their labors and anguish; And on another aspect, the presence of adversaries would be a proof of the presence of the Lord in the church; for the enemy always oppose the Truth. By the adversaries, he probably means, not just the false teachers, but the Jews and the pagans. 3- HIS CO-WORKERS: Here the apostle Paul speaks about his co-workers. He exhorts the Corinthians to receive well his disciple Timothy who does the work of the Lord , as he also does. Concerning Apollos, he strongly urged him to come to them, but he was quite unwilling to come at that time. Then he exhorts those in Corinth to bear the spirit of love, so as not to corrupt their energies by dissensions and taking sides. “Now if Timothy comes, see that he may be with you without fear, for he does the work of the Lord, as I also do” (10) 1 IN 2 Cor., Hom. 43: 5. 2 CSEL 81: 189. 532 Timothy’s mission was not easy; he was not sent just to guide them; but, to deal with the problems of dissensions, corruption, theological errors, and family problems, he might have to rebuke, and to be firm with the opponents and those who were corrupting the church life. The apostle knew that there were among them, some very rich people who were proud of their temporal status; and some others who boasted their spiritual gifts. To confront such arrogant leaders was not easy on such a young man, for which he needed divine help, as well as the support of the congregation. Yet, his young age was not an obstacle to his ministry, for he was doing the work of God, as Paul also did. He did not go there just to deliver an oral message from Paul, but to consummate the will of the Lord, and to do His work. The Book of Acts 19: 21-22, tells us about the situation that prevailed at that time. Timothy left Ephesus before the apostle Paul send his epistle from there, and he expected to be in Corinth after its arrival, for he went first to Macedonia, with the intention to go to Corinth afterwards.. Lest their mistreatment of Timothy would extend to the senior teacher, and by so doing they would become in a worse situation; Paul, attempting to control them from afar, says: “See that he may be with you without fear”; meaning that no one of the aggressive kind should despise him … “for he does the work of the Lord”; for, despite his young age, he ministers to the Lord with honor and wisdom1. (St. John Chrysostom) “Therefore, let no one despise him, but send him on his journey in peace, that he may come to me, for I am waiting for him with the brethren” (11) Not fitting for them to honor the St. Timothy and hear him in the presence, but it is preparing for the departure of fitting them to Declares safely. The apostle did not say that as a kind of criticism for Timothy, as someone lacking self-confidence, but he so says for the sake of the Corinthians, for if they do otherwise they would be only harming themselves2. “Send him on his journey in peace”, namely, not to treat him with adversity, animosity, or hatred, but to show toward him every due submission as a teacher3. (St. John Chrysostom) “For I am waiting for him with the brethren” Some believe that he speaks here about those brethren he sent along to accompany Timothy to Corinth, like Erastus (Acts 19: 22); and Titus (2 Corinthians 12: 17-18) (whom the apostle asked to bring some Corinthians with him to Ephesus). “Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time” (12) Having expressed his longing to visit them, the apostle is now telling them how he and the brethren in Ephesus strongly urged Apollos to come to them as well; They all cared for them. 1 In 1 Cor., Hom. 44: 1. 2 In 2 Cor., Hom. 44: 1. 3 In 1 Cor., Hom. 44: 1. 533 The clarity of the goal of both the apostle Paul and St. Apollos, made them work together in harmony. Here he reveals the wisdom, faithfulness and wisdom of Apollos; as is fitting of those who work in the vineyard of the Lord, who should not doubt the intention of one another, nor cause any such doubt among the congregation. By such behavior, the apostle Paul , confirming his love for Apollos, and showing that he has no fear of him going to Corinth; demands from those people who referred themselves to Apollos or to anyone else of the other apostles, to receive Apollos and to obey him. By such spirit, the apostle summarizes all what came in the whole epistle: that, although the mutual love among the ministers is a simple commandment, yet it realizes everything as is befitting. Apollos probably did not want to go to Corinth, on account of that he did not intend to connect himself to that category who referred themselves to his name, out of admiration of his eloquence (1 Corinthians 1: 12; 3; 4). St. Dedymus the blind believes that Apollos was a Bishop of Corinth, then forsook the church because of the dissension that dwelt upon it, and attached himself to Paul. Now he was reluctant to return with a message from Paul, until those dissensions were utterly dealt with, and love dwells again among them. This view was also adopted by Ambrosiaster1. As it so seems that Apollos was older than Timothy and more cultured; and lest the Corinthians would probably be offended that he sent to them Timothy, of less experience; To appease this sensitive issue, and to avoid any probability of envy among the brethren, he calls Apollos “our brother”, and confirms that he strongly urged him to go to Corinth2. (St. John Chrysostom) “Watch, stand fast in the faith, be men of courage, be strong” (13) The Greek word ‘Greegoreite’ means to watch and be alert; a military term used in connection with the camp guards and those who watch the movements of the enemies. The apostle exhorts them to be alert to the attempts of the evil enemy, to corrupt their faith through the false teachings; and to corrupt their life and their peace by the church and family problems. He demand from them to watch, as though he sees them in a state of a deep sleep; As the hope for their salvation does not depend upon the names of those ministering to them, as much as it is upon their own strife and watching. The believer, as a soldier of Christ, feels that he is fighting a continuous battle, as long as he is in the body, and in the world; that he is in a perpetual danger, because the enemies lie in wait to destroy him. He asks them to watch in order to receive the grace of God; to practice the holy life in the Lord; to love one another; and to keep their unity in the sound faith. “Stand fast in the faith”; namely, hold fast to the evangelic truth to enjoy salvation; so that the enemy would not be able to shake you. The expression in Greek came to mean holding fast to one’s rank, and to his position; For the enemy is exerting every effort to make the believer lose his new status in the Lord, and to draw him away from his position as a son of God. 1 CSEL 81: 191. 2 IN 1 Cor., Hom. 44: 1. 534 “Be men of courage”; namely, do not be like indecisive children, shaken by the winds of false teachings, but strive like good soldiers. By the term ‘andrizesthe’ here, he exhorts them to take a brave and a mature stand. “Be strong”; as God granted you the strength, not the weakness, and the energy to work. He talks to them here in a military-like language, as an army in a battle, committed to watch, to be alert, and to work seriously. They are committed to watch and hold fast, lest they would be attacked in their faith; and to strongly confess what they have learned; as that would be a sound and mature bond between the word and the work1. (Ambrosiaster) Paul exhorts them to be brave and strong as wrestlers and soldiers of Christ; yet to do every thing with love for God and for one another. (St. Dedymus the blind) He exhorts them not to put their hope for salvation in the persons of the teachers, but in themselves; Hence he tells them to “watch”, and to “stand fast in faith”; not in the wisdom from outside. To “watch”, having been as though in a deep sleep. To “stand fast”, having been swinging here and there. To “be men of courage”, having practiced cowardice. To “let all that you do be done with love” having been in dissension and controversies. Whether one leads or is led; learn or teach, let all be done with love2. (St. John Chrysostom) “Let all that you do be done with love” (14) While asking them to hold fast in faith, in keeping the truth, and to behave as mature and strong men of courage, Lest, in their strife, they might lose their love for the brethren and for God, the apostle counsels them to do everything, with no exception, with love; As holding fast in faith, and defending it, would never imply using violence or practicing hatred; they should not lose love while defending the truth! Where there is dissension and controversies, there is no love3. (Ambrosiaster) If there was love, the Corinthians would not be puffed up; would not be divided into groups; and would not go to heathen courts of justice, or to any other court against one another. If there was love in the church, that person of very evil reputation would not dare to take his father’s wife; the Corinthians would never despise the weak brethren; and would not boast their spiritual gifts4. (St. John Chrysostom) 1 CSEL 81: 191. 2 In 1 Cor., Hom. 44: 2. 3 CSEL 81: 192. 4 In 2 Cor., Hom. 44: 2. 535 “I urge you brethren – you know the household of Stephanas, that it is the firstfruit of Achaia, and that they have devoted themselves to the ministry of the saints” (15) The household of Stephanas had the honor of being the first to receive faith in Christ in Achaia; and for having dedicated their life to minister to the saints. He probably does not mean the ministry of preaching as much as that of providing them with their material needs. Paul called them the firstfruit of Achaia; either because they were the first to receive faith there, or because their piety was more than any others, or because they, on account of their great humility, refrained from getting ordained, preferring to dedicate their life to minister to the others (the poor). (St. Dedymus, the Blind) The household of Stephanas were not only the first to receive faith, but they also became a shining role model for everyone. Being pioneers, they were committed to be a good example for those who follow them, in ministering to others1. He does not only say “the first to receive faith”, but said: “the firstfruit”, referring to that, together with their faith, they demonstrated an extremely exalted kind of life. In everything, they proved worthy of being considered the firstfruits; as the firstfruits have to be better than the rest of fruits. This compliment was referred to them by the apostle Paul, not just for their genuine faith, but also because they showed great piety, virtue, and generosity in giving2. (St. John Chrysostom) “that you also submit to such, and to everyone who works and labors with us” (16) The apostle demands from the congregation to submit to such people, who are true in their faith, their ministry, and their behavior; not with a kind of submission to leaders, but the submission of love, of mutual work, and of listening to their counsel. “I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied” (17) Theodoret, Bishop of Cyrus believes that those three carried both the apostle’s epistle to Corinth, and the answer of the Corinthians. “For they refreshed my spirit and yours; therefore acknowledge such men” (18) Those men provided the apostle with an oral and detailed report of the conditions prevailing in the church of Corinth, and of the weaknesses and shortcomings that dwelt upon it. They presented such a true portrait that refreshed his spirit, by giving him the possibility of presenting the sound treatment to a situation, clear before his eyes; And refreshed the spirits of the congregation as well, on account of that they have faithfully accomplished their mission as peace makers, seeking the salvation of their brethren, and the edification of the church. 1 In 2 Cor., Hom. 44: 3. 2 In 1 Cor., Hom. 44: 3. 536 It is obvious that those men were the source of the information that told the apostle about the actual conditions that prevailed in the church of Corinth; for which he provokes the Corinthians to give them their due honor and reverence1. It so seems that, because the Corinthians were furious against those men who provided the apostle with information about the dissensions and controversies that prevailed in the church there, that the apostle tried at the beginning, as well as at the end of the epistle to appease their anger. He assured hem that they have, not only refreshed his spirit, but the spirit of the Corinthians as well, having carried the whole city in their hearts2. (St. John Chrysostom) The spirit of a saint is refreshed through thinking of, and practicing the pious issues; as the spirit strives for the sake of what is good. (St. Dedymus, the Blind) 4- THE CONCLUSION: At the end of his epistle, the apostle expressed his love, and that of the brethren, for them; to teach them to love each other with the same love that God sowed in his heart, and in those of the other churches toward them. “The churches of Asia greet you, Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house” (19) It so seems that Aquila and Priscilla were at that time in Ephesus (Acts 18: 26). The apostle refers to two kinds of churches: the general, and the family churches. The first in which the congregation collectively worship, and the second held in private homes where households and friends meet, Every place where the priest celebrates the holy rites is called a church3. (Ambrosiaster) It is befitting of us, not only to revere the collective seen church, where the whole congregation meet; but to acknowledge, as well, the private church within the heart of the children of God. At the same time, we are committed to long to the high-up church, that consummates all the saints4. (A Syrian scholar) “All the brethren greet you. Greet one another with a holy kiss” (20) Exhorting them to greet one another with a holy kiss, namely, with a good will, he actually warns them against polluting their relationships by deception, bigotry, or partisanship; but to embrace holy love for all. The holy kiss is a symbol of Christian love, namely the “kiss of love” (1 Peter 5: 14); especially during the fellowship in the divine Liturgy. The holy kiss is a sign of peace, that drives dissensions away5. (Ambrosiaster) 1 In 2 Cor., Hom. 44: 3. 2 In 1 Cor., Hom. 44: 3. 3 CSEL 81: 193. 4 BOOK OF STEPS 1: 3. 5 Csel 81: 193. 537 Having bound them together with love; Here the apostle commands them to put the seal on their union by the holy kiss, that unifies, and produces one body. Why does he make this addition “a holy kiss” here in particular? Noticing how they were disgracefully divided among themselves; saying “I am of Paul”, or “I am of Apollos”, or “I am of Cephas”, or “I am of Christ” (1: 12); … How one is hungry, while the other drinks wine; … How contentions, envy, and legal cases, prevail among them; He exhorts them to correct their relationships; then to seal their union by the “kiss of love”; that unifies and creates one body; and which is holy, only if it is without deception and hypocrisy1. (St. John Chrysostom) “I, Paul, write this greeting with my own hand” (21) To take away any doubt that they are not counterfeit; the apostle; according to St. Dedymus, the Blind, confirms in every case, that even if he orally dictates the epistles, yet he signs them all by his own hand (See also 2 Thessalonians 3: 17; Galatians 6: 11). This phrase also bears a kind of warning against unwarranted doubts concerning the authenticity of his epistles, As a little bit of holy fear is sometimes useful for matters of faith. “If anyone does not love the Lord Jesus Christ, let him be accursed (be anathema). Come, O Lord! (Maranatha)” (22) By saying: “anyone does not love the Lord Jesus Christ”, he probably means those who say “Jesus is accursed” (1 Corinthians 12: 3), whether of the Jews who denied Him, or of those who, under the pretense of speaking with tongues, tried to look as though have entered into a condition of psychological hysteria. Here, the apostle Paul reveals what is in the depths of his heart toward all with no exception; namely, “love in Jesus Christ”; how he faithfully wishes for all of them to enjoy life and union in Jesus Christ; and how he seeks their salvation and eternal glory. He, who does not keep God’s commandments, has no love for the Lord. (St. Dedymus, the Blind) The apostle refers here to the Jews who came to be under curse, because they said that the Lord has not yet come2. (Ambrosiaster) By this one word, Paul, not only puts fear in them all, but refers, as well, to the way to virtue, and to the source of iniquity. Meaning, in case of the presence of love for the Lord, there would be no existence of any evil, but it would be driven away by love. But when this love is weak, sin will show its ugly face3. What is the meaning of ‘Maranatha’ (The Lord comes). And why does he use this particular expression? To confirm the divine teaching. And to puts together several proofs – as the the seeds of the resurrection. Otherwise, ‘you would stick to your present condition; you would stay in your sin4’. (St. John Chrysostom) 1 In 1 Cor., Hom. 44: 4. 2 CSEL 81: 194. 3 In 1 Cor., Hom. 44: 4. 4 In 1 Cor., Hom. 44: 4. 538 He proclaims that, if anyone does not love the Lord Jesus Christ, let him be accursed, and denied of belonging to the holy congregation. Confirming that the Lord is coming; what would be the destiny of those who do not love Him?! “The grace of our Lord Jesus Christ be with you” (23) From the depths of his heart, the apostle asks for them the grace of Christ, that will support them to realize all their needs, and will grant them the possibility of spiritual work. It was the custom of the apostle Paul to ask for the grace of Christ to be with those to whom he writes1. (Theodoret, Bishop of Cyrus) Knowing for sure that all the treasures of the riches of heaven are found in Christ; that God is Himself Christ; and that all the glory and the perfection of the Godhead is in Him, namely in His body; he writes to all the churches: “The grace of our Lord Jesus Christ be with you”. Here, when he prays for the grace of Christ alone, without adding the word “God”, he is utterly convinced that the grace of God is itself the grace of Christ, that includes all the grace of God2. (St. John Cassian) “My love be with you all in Christ Jesus. Amen” (24) In this epistle, having spoken very frankly about their faults and shortcomings, with straightforward firmness in dealing with their problems, Yet he shows that all that comes from his love for all without discrimination; that he loves them in Christ, and for the sake of Christ. As the Corinthians lacked love for one another, Paul presented to them this teaching to instruct them to love one another the same way he loves them; not a kind of emotional, physically motivated love, but love in Christ Jesus3. (Ambrosiaster) Lest they might think that he them, he added: “in Christ Jesus”; by which he confirms that nothing in his love is physical or human, but it is a spiritual and true kind of love4. (St. John Chrysostom) Although at the end of the epistle it came that it is written in Philippi, yet some believe that it was written in Ephesus, then sent from Philippi; where there is a route from Ephesus to Corinth through Philippi. 1 PG 82: 374. 2 The Seven Book of John Cassian, 2: 5. 3 CSEL 81: 194. 4 In 2 Cor., Hom. 44: 4. 539 AN INSPIRATION FROM 1 CORINTHIANS 16 LET ME WALK WITH LOVE ALL MY LIFE LONG You present yourself a gift to Your beloved. To make out of them beings inflamed with love. I stand in awe. Your apostle flows with love at the beginning of his epistle to the divided Corinthians. And ended it with love as well. Imitating You, he is only preoccupied with love. He seeks their practical love for the poor of Jerusalem. And proclaims to them his love and the love of his fellow ministers. He confirms his longing to visit the Corinthians. With love he asks them to receive his disciple Timothy. And with love he asks them to greet one another with a holy kiss. With love he seeks Your grace to fill their beings. That they yearn for the day of Your coming. Grant me, together with Your apostle, To walk with love all my life long.
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