1 Corinthians 16

1 Corinthians 16:1

Clement of Rome: 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. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen. — Letter to the Corinthians (Clement)

John Chrysostom: Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses every thing else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he did every where else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this alone he mentions.

And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.

And he calls the collection logian (a “contribution,”) immediately from the very first making out the things to be easy. For when contribution is made by all together, that becomes light which is charged upon each.

But having spoken about the collection, he did not say immediately, “Let every one of you lay up in store with himself;” although this of course was the natural consequence; but having first said, “As I gave order to the Churches of Galatia,” he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; “But now I go unto Jerusalem, ministering unto the saints: for it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints.” Only those he stimulates by mention of Macedonians and Corinthians; these of Galatians. For he saith, “As I gave order to the Churches of Galatia, so also do ye:” for they would surely feel ashamed ever afterwards to be found inferior to Galatians. And he saith not, “I advised,” and, “I counselled;” but, “I gave order,” which is more authoritative. And he doth not bring forward a single city, or two, or three, but an entire nation: which also he doth in his doctrinal instructions, saying, “Even as also in all the Churches of the saints.” For if this be potent for conviction of doctrines, much more for imitation of actions. — Homily on 1 Corinthians 43

1 Corinthians 16:2

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

1 Corinthians 16:3

Ambrosiaster: This collection was doubly beneficial, because it helped the saints mentioned above and also the poor people who were in the church. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty to Jerusalem.”

He said not, “this person,” and “that,” but, “whomsoever ye shall approve,” whomsoever you shall choose, thus freeing his ministration from suspicion. Wherefore to them he leaves the right of voting in the choice of those who are to convey it. He is far enough from saying, “The payment is yours, but the privilege of selecting those who are to carry it is not yours.” Next, that they might not think him quite absent, he adds his letters, saying, “Whomsoever you approve, I will send with letters.” As if he had said, I also will be with them and share in the ministration, by my letters. And he said not, “These will I send to bear your alms,” but, “your bounty;” to signify that they were doing great deeds; to mark that they were gainers themselves. And elsewhere he calls it both “a blessing” and “a distribution.” The one that he might not make them less active, the other that he might not elate them. But in no case whatever hath he called it “alms.” — Homily on 1 Corinthians 43

1 Corinthians 16:4

Ambrosiaster: Paul is saying that if the collection is generous, he can go too. For if a bishop is going, he ought to take a large amount with him. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “And if it be meet for me to go also, they shall go with me.”

Here again he exhorts them to liberality. As thus: “if it be so much,” saith he, “as to require my presence also, neither will I decline this.” But he did not in the first instance promise this, nor say, “When I am come I will carry it.” For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, “I will send,” then at length he adds himself also. And here too again he leaves it to their own decision; in saying, “If it be meet for me to go also:” whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey. — Homily on 1 Corinthians 43

1 Corinthians 16:5

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “But I will come to you,” saith he, “when I shall have passed through Macedonia.” This he had said also above; then however with anger: at least he added, “And I will know not the speech of them that are puffed up, but the power:” but here, more mildly; that they might even long for his coming. Then, that they might not say, “Why is it that you honor the Macedonians above us?” he said not, “When I depart,” but, “When I shall have passed through Macedonia; for I do pass through Macedonia.” — Homily on 1 Corinthians 43

1 Corinthians 16:6

John Chrysostom: “But with you it may be that I shall abide, or even winter.” For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, “Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you.” And why did he say, “perhaps;” and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, “Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?”

“That ye may set me forward on my journey wheresoever I go.” This also is a mark of love, and great strength of affection. — Homily on 1 Corinthians 43

1 Corinthians 16:7

Ambrosiaster: Knowing that he has a lot to do in Corinth, Paul does not want to pass through on his way somewhere else but to spend time with them when he comes. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit.”

Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship. — Homily on 1 Corinthians 43

1 Corinthians 16:8

Didymus the Blind: Paul wrote this letter from Ephesus. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: “But I will tarry at Ephesus until Pentecost.”

As we should expect, he tells them all exactly, informing them as friends, For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.

“For a great door and effectual is opened unto me, and there are many adversaries.”

Now it was “great,” how could there be “adversaries?” Why on this very account the adversaries were many, because men’s faith was great; because the entrance was great and wide. But what means, “A great door?” There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.

You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.

And herewith also he cheered them up, namely, by saying, that henceforth the word works every where and springs up readily. And if there be many who plot against it, this also is a sign of the advance of the Gospel. For at no time doth that evil demon wax fierce, except on seeing his goods made spoil of abundantly.

Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because “there were many adversaries;” but because “there was a great door,” pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil. — Homily on 1 Corinthians 43

Polycrates Of Ephesus: They were keeping it “unleavened “ceremonially, and he urges a spiritual unleavening as more important. The Christian hallowing of Pentecost connects with the Paschal argument.

1 Corinthians 16:9

Ambrosiaster: 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. For the more they sought after the faith, the more there were adversaries who contradicted them and fought against the teaching of the Lord. — COMMENTARY ON PAUL’S EPISTLES

1 Corinthians 16:10

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: 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.” 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, “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 is your 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, — Homily on 1 Corinthians 44

1 Corinthians 16:11

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “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. — Homily on 1 Corinthians 44

1 Corinthians 16:12

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: Apollos was the bishop of Corinth, but he had left the church on account of its divisions and gone to be with Paul. He would not go back with the letter, because he did not want to return until the divisions were healed. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: 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. — Homily on 1 Corinthians 44

1 Corinthians 16:13

Ambrosiaster: They were to be watchful, in case they were secretly attacked in their faith. They were to stand firm, being bold in confessing what they had been taught. They were to be strong in both word and deed, because it is the right combination of these which enables people to mature. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: Paul tells them to be courageous and strong, like an athlete or soldier of Christ, doing everything with love toward God and each other. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Fabian of Rome: And in another place: “Watch ye, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity.”

Ignatius of Antioch: 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. But none of these hardships “move me, neither count I my life dear unto myself,” in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: “stand fast in the faith,” and be ye steadfast, “for the just shall live by faith; " be ye unwavering, for “the Lord causes those to dwell in a house who are of one and the same character.” — Epistle of Pseudo-Ignatius to the Tarsians

John Chrysostom: Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith, “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.” — Homily on 1 Corinthians 44

Shepherd of Hermas: 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.” — Shepherd of Hermas, Vision 1

1 Corinthians 16:14

Ambrosiaster: Where there is strife and dissension, there is no love. — COMMENTARY ON PAUL’S EPISTLES

1 Corinthians 16:15

Didymus the Blind: 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. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: In the beginning too he mentions this man, saying, “I baptized also the home of Stephanas:” 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.” 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. — Homily on 1 Corinthians 44

1 Corinthians 16:16

John Chrysostom: “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.” — Homily on 1 Corinthians 44

Pelagius: Paul says this, because the people he is referring to dwell among the Corinthians, who can profit greatly from their presence. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 16

1 Corinthians 16:17

John Chrysostom: 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. — Homily on 1 Corinthians 44

Theodoret of Cyrus: These are the people who took Paul’s letter to Corinth, and they are also the ones who had brought the Corinthians’ letter about marriage to him. Paul wrote the letter when he was at Philippi. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 284

1 Corinthians 16:18

Didymus the Blind: The spirit of a holy person is refreshed by thinking and doing things which are pious, for the spirit strives after what is good. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Ignatius of Antioch: As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may continue blameless for the honour of the Church, and of your most blessed bishop. Crocus also, worthy both of God and you, whom we have received as the manifestation of your love to us, hath in all things refreshed me, and “hath not been ashamed of my chain,” as the Father of our Lord Jesus Christ will also refresh him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. — Epistle of Ignatius to the Ephesians

1 Corinthians 16:19

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “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. — Homily on 1 Corinthians 44

1 Corinthians 16:20

Ambrosiaster: The holy kiss is the sign of peace, doing away with discord. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “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? They had been widely at variance with one another on account of their saying, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ;” on account of “one being hungry, and another drunken;” on account of their having contentions and jealousies and suits. And from the gifts there was much envying and great pride. Having then knit them together by his exhortation, he naturally bids them use the holy kiss also as a means of union: for this unites, and produces one body. This is holy, when free from deceit and hypocrisy. — Homily on 1 Corinthians 44

Tertullian: 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? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting. — On Prayer

1 Corinthians 16:21

Ambrosiaster: Paul makes it clear that he has written the subscript with his own hand. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: To avoid any suspicion of forgery, Paul signs the letter with his own hand. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: “The salutation of me Paul with mine own hand;” intimates that the Epistle was composed with great seriousness; and therefore he added, — Homily on 1 Corinthians 44

1 Corinthians 16:22

Ambrosiaster: Paul is referring to the Jews, who were accursed because they said that the Lord had not yet come. — COMMENTARY ON PAUL’S EPISTLES

Didymus the Blind: The person who does not keep the commandments has no love for the Lord. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Ignatius of Antioch: Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.” Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds. — Epistle of Pseudo-Ignatius to the Antiochians

John Chrysostom: “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. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.

“Maran atha.” For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

But what is the meaning of “Maran atha?” “Our Lord is come.” For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection. And not only this, but also to rebuke them; as if he had said, “The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing,” saith he, “and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin.” — Homily on 1 Corinthians 44

1 Corinthians 16:23

John Chrysostom: “The grace of our Lord Jesus Christ be with you.”

This is like a teacher, to help not only with advice, but also with prayers. — Homily on 1 Corinthians 44

Theodoret of Cyrus: It was Paul’s usual custom to pray that the grace of Christ would be with those to whom he is writing. — COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 285

1 Corinthians 16:24

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “My love be with you all in Christ Jesus, Amen.”

Thus to hinder them from thinking that in flattery to them he so ended, he saith, “In Christ Jesus.” It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, “My love be with you all;” just as if he said, “With all of you I am.” Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection. — Homily on 1 Corinthians 44