Восьмое, заключительное отделение (1Кор.16)

1. Order on the preparation of alms for the Jerusalemites (1 Cor. 16: 1–4) 1 Corinthians 16:1. Concerning the alms that you gave to the saints, as you did to the churches of Galatia, do the same. This alms were collected for the people of Jerusalem, who in the beginning were most exposed to deprivation, oppression and persecution. The inexorable fanaticism of the Jews is known. Since the persecution following the murder of Stephen the First Martyr, attacks on Christians there have not ceased, and they were all the more bitter because they were committed by the willfulness of the people. Saint Paul received a commandment from the Apostles about collecting alms there, not by the way, but as the first thing, which he tried to fulfill with all zeal. – All Jerusalem Christians are called “saints”, and not any special individuals among them. This is what the Apostle usually calls Christians who have been sanctified by the grace of the Holy Spirit and have taken a vow of holiness and are zealous for it. In the Galatian churches, the Apostle made an order for the meeting in the designated way of alms, during his stay with them, and not in the epistle, where this is not mentioned. The Apostle mentioned this in order to irritate the competition among the Corinthians. Saint Chrysostom says to this: ““alms”, λογια, he called the collection (for the poor) in order to immediately from the very beginning present this matter as easy, for if it should be collected from everyone, then such an institution becomes easy for everyone. By pointing out what others (Galatians) are doing, he excites them to competition, offering it to them in the form of a narrative. This is what he did in the letter to the Romans, where, explaining to them the reason for his departure to Jerusalem, he speaks among other things about alms: “Now I am coming to Jerusalem, serving the saints with good pleasure, for Macedonia and Achaia will create some kind of fellowship for the poor saints” (Rom. 15, 25-26). alms collected by order, about which we are talking), and these - by the example of the Galatians. They were ashamed to be lower than the Galatians - “As they were arranged in the churches of Galatia.” He did not say: I convinced or advised, but “arranged,” which expresses great power; He cited as an example not one city, not two or three, but a whole people, as he did in relation to dogmas: as, he says, “in all the churches of the saints” (1 Cor. 4:33), for if such a conviction is strong for faith in dogmas, then it is even stronger in relation to deeds. What, tell me, did you arrange?” 1 Corinthians 16:2. Let each one of you take one of the Sabbaths, keeping you for himself, if anything goes well: yes, not when I come, then there are meetings. One by one from Saturdays, κασα μιαν σαββατων - Saturdays, σαββατα, means a week, all seven days; one from Saturdays, μια σαββατων, means the first day of the week, the Lord's Day, Sunday. “One at a time” - not after, but on every first day of the week, on Sundays. On Sunday, since Apostolic times, it has been customary for Christians to organize acts of charity. On this day, the wealthy fed their own poor at the supper of love, and those who were far away - through collections and sending them assistance. – The Apostle commands not to put it off suddenly, but little by little, because in this way you can quietly collect more than your hand would be willing to give at once. Why did he use the word: preserving, θησαυριζων - treasureing, collecting into a treasury. “What will be successful”, depending on what profit someone will have from their turnover and work; but at the same time it also hints at benevolence: he does not want to force, “God loves a willing giver.” “The Apostle leaves the amount of alms to one’s disposition, teaching that God helps souls who choose the best. For he expressed this in the words: “If anything goes well” “(Theodoret). Why: “Let there not be meetings when I come?” - Or, again, so as not to embarrass them, or so that when he comes, their minds would be free from all outside concerns, but only listen to what he had to offer them. Saint Chrysostom says: “See how he convinces them with time itself; for this day in itself is sufficiently conducive to almsgiving. Remember, he says, what you were honored with on this day: unspeakable blessings, the root and source of our life, began on this day. And not only because this time is conducive to philanthropy, but also because it brings relaxation and freedom from work, for souls lightened from the burden of work are more willing and capable of mercy. In addition, communion on this day of the terrible and immortal Mysteries produces a great readiness for alms. So, on this day, “let each of you,” not one or the other, but “everyone,” whether poor or rich, wife or husband, slave or free, “let him keep it for himself.” He did not say: let him bring it to church, so that they would not be ashamed to bring little, but: let him, saving little by little, increase the offering, and then show it when I come; and until that time, he says, put it aside for yourself, and make your house a church, an ark, a treasury; be a guardian of sacred property, a self-appointed stewards of the poor; love for humanity gives you this sacred right. The vessel preserver remains a sign of this to this day. But the sign remains, but there is no action. - Look, again, how easy it is. He didn’t say: so much or so much, but: “if anything goes well,” you never know. He also did not say: how much will anyone gain, but: “if anything prospers,” expressing that the acquisition is from God. And not only in this way does he make his advice convenient, but also by the fact that he does not command that everything be brought in at one time, for if you collect little by little, then service and dependence becomes insensitive. Therefore, he commands not to bring it immediately, but assigns a long period and gives the reason: “not when I come,” he says, “then there are meetings,” that is, so as not to make collections when the time for contribution comes. And it is not without purpose that he offers them such a remark; the expectation of Paul should have aroused more zeal in them.” 1 Corinthians 16:3. When I come, even if you tempt them, I will send with these messengers to carry your grace to Jerusalem. He encourages the collection of alms and makes all the orders related to this, and keeps himself away from touching the collection. Whom, he says, to send with alms, you yourself will choose the trust of worthy people. He does this in order “to be the first to do what he advises others, and to be a Jew and a Greek and the Church of God without offense. (1 Cor. 10:32) (Theodoret). And so that it does not seem that he is indifferent to this matter, he says: I will send them and give them letters, I will be their leader in this matter. Everything here, he says, will come from you: I will not obscure your face. The people of Jerusalem will see in this not my labors, but your goodwill. That is why he called alms grace, as a good gift, or as a good deed, accomplished by grace and bringing grace, and befitting a grace-filled Christian society. Saint Chrysostom says: “He did not say: you will send someone, but “if you tempt them,” that is, whom you will choose, so that the service will be undoubted. He leaves the task of choosing those who will give alms to the Corinthians themselves. But, so that it does not seem as if he is removing himself from them, he also encloses his messages: “I will send them with these messages”; as if he said: I will be with you, and I will take part in the ministry through messages. He did not say: I will send them to take your “alms”, but: your “grace”, in order to show that they are doing a great deed, and in order to inspire that they themselves benefit from it.” 1 Corinthians 16:4. If it is worthy for me to go, they will go with me. “If it is worthy,” if it becomes necessary, if it happens that I need to go, “they will go with me.” I will be their guide and serve them instead of letters of guidance. The amount of collection had no influence on this decision. No matter how big it is, everything is carried by its attorneys. This, the Apostle said, is instead of letters. When they come with me, there will be no need for letters. This idea seems more straightforward. But perhaps there is also the thought here that as soon as so many people gather, I too will have to go, and I will go. This, however, is understood by everyone, both old and new. Saint Chrysostom says: “Here he again disposes them to generosity: for if, he says, so much is collected that I need to go, then I will not refuse. But he did not directly promise this and did not say: when I come, I will take it myself, for I would not have disposed them so much to increase their alms if I had said this at the beginning; and then such an addition was good and timely, which is why he did not decisively promise, and did not completely remain silent about it, but said in advance: “I will send it,” then he mentioned himself. And in these words: “if it is worthy for me to go,” he again leaves it to their will, that is, it depended on them to collect a lot and so much so that he would not be ashamed to undertake the journey.” 2. Announcing your intentions regarding travel and preaching work (1 Cor. 16:5-9) 1 Corinthians 16:5. I will come to you when I have passed through Macedonia; I'm passing through Macedonia. “I’ll come.” “He said the same thing before, but then with anger, adding: “And I will understand not the word of those who are proud, but power” (1 Cor. 4:19); and now more favorably, so that they wish for his arrival” (St. Chrysostom). - “I am passing through Macedonia,” - he does not want to say that he is on the way, for he wrote in Ephesus, and then he says: I will still remain in Ephesus 1 Cor. 15:8); but that he decided to go this way, and had already made orders about this, sending ahead Saint Timothy, who was supposed to reach Corinth (Acts 19:21 etc.)). So, he says, when I pass through Macedonia and visit the churches there, then I will come to you, letting them calculate for themselves what time his arrival will be. 1 Corinthians 16:6. If it happens to me, I will stay with you, or I will winter, but you will see me off, or if I go. “If it happens to me,” - τυχον, - maybe. “So that they do not say: why do you prefer the Macedonians to us, he says: but I will not pass through you, but will stay with you. He wrote this in winter, while in Ephesus. Therefore he says: I will remain in Ephesus until Pentecostia, then I will go to Macedonia; Having passed it in the summer, I will come to you and, perhaps, spend the winter with you. But why did he say “maybe” and not affirmatively? – Because Paul did not foresee everything and because it was useful. Therefore, he does not affirm directly, so that, if this had not happened, he would be justified in what he said then vaguely, as well as in the fact that the Spirit led him according to His authority, where he wanted, and not where Paul himself wanted. - “Yes, you will see me off even if I am on my way.” And these are words of love and great goodwill” (St. Chrysostom). He entrusts himself to their hospitality and care. You will rest me in your place, you will be my guides and guardians on my further journey. He does not predetermine anything, but is ready to go where the finger of God points. And although he already had a plan to pass through all these places, stay in Jerusalem, and then head to Rome (Acts 19:21), but he did not consider it to be carried out in his power, so he kept silent about it. 1 Corinthians 16:7. I don’t want to see you now in passing, but I hope for some time to remain with you, if the Lord commands. “I want,” he says, “not to come to you in passing, but to stop and live with you” (St. Chrysostom). “He comforted the Corinthians sufficiently, promising to stay with them for some time” (Theodoret). He wants to stay, because, as can be seen from the message, a lot of disorder has crept into them; Their behavior had to be corrected, and their way of thinking had to be changed in many ways. This news brought joy and pleasure to the faithful; and the faulty ones should have given birth to fear and anxiety. “Here he expresses his love and together frightens sinners, although not directly, but under the guise of a friendly disposition” (St. Chrysostom). With the words: “if the Lord commands,” the Apostle shows “that he does not intend to do anything without God’s command, but wants God’s right hand to rule over him.” 1 Corinthians 16:8. I will remain in Ephesus until Pentecostia. “It is not in vain that he speaks about all this with precision, but reveals everything to them as friends, for friendship tends to announce the reason why it does not come, why it hesitates, and where it is” (St. Chrysostom). This plan was hardly fulfilled, because on the occasion of the indignation of Demetrius the silversmith, Saint Paul, it seems, had to leave Ephesus a little earlier. But he spent the winter with them, as can be seen from the fact that, after spending three months in Hellas, he spent the days of unleavened bread in Philippi on his way back (Acts 20:6), and hoped to arrive in Jerusalem by Pentecost (Acts 20:16). 1 Cor. 16:9. The door opened to me, great and hasty, and against the resistance of many. What was prepared during the three-year stay began to bear fruit. Many began to convert, but this also irritated the opponents, who incited an uprising. The work of God, however, could have been completed without Paul, by his disciples and abandoned primates; only Saint Paul himself had to retire. Saint Chrysostom says: “If the door is great, then where does the “resistance” come from? – That’s why there are many opponents, because the faith is great, the entrance is great and wide. What does it mean: “the door is large”? – Many are ready to accept faith; many are ready to begin and convert; My entrance is wide, because the souls of those who come willingly accept the obedience of faith. The devil breathed with strong malice then, seeing that many were retreating from him. Therefore, Paul had to stay there for two reasons: because the benefit was great and because the feat was great. With these words he also encouraged the Corinthians, informing them that at last the word was working everywhere and was growing comfortably. And that there were many opponents, and this means the success of the Gospel preaching. An evil demon is never more furious than when he sees that many of his vessels are being plundered. Therefore, when we want to do something great and different, we will look not at the fact that the task is a lot of work, but at its benefits. And Paul, look, does not lose courage and does not run away because there are many opponents, but he remains and strains his strength, because the door was great. For this, as I said, was a sign of the revelation of the devil. One who has done something small and insignificant cannot irritate this evil beast. Therefore, do not be surprised when you see that a righteous man, performing great deeds, suffers many disasters, for one should be amazed at the opposite, that is, if the devil, having been often struck, remained calm and meekly endured the wounds inflicted on him. It is not surprising if the serpent, receiving incessant blows, becomes furious and rushes at the striker. And the devil, creeping, rages against everyone more evil than any serpent and attacks, putting out his sting, like a scorpion.” 3. The order about Timothy, with the message about Apollos (1 Cor. 16, 10–12) 1 Cor. 16:10. If Timothy comes, take heed that you may have no fear; He does the Lord’s work, just as I do. The Apostle mentioned before that he sent Saint Timothy to them (1 Cor. 4:17), and now he gives instructions to them in case of his coming. When the epistle was written, Saint Timothy was no longer in Ephesus; he was on his way, heading through Macedonia to Corinth. This is the same procession that is mentioned in the book of Acts (1 Cor. 19:22). The command is “let it be without fear.” This, perhaps, also means that he will not be exposed to any danger or misfortune - as it were: cover him as best you know if something happens. But more directly this means that they themselves accepted him lovingly and respectfully, so that he had no fear of them; that’s why he says: προς υμας - in relation to you, in front of you. Saint Chrysostom says: “The Apostle warns them and says, “Let you be without fear,” that is, lest any of the shameless rebel against him. For he, perhaps, had to make a reprimand to them for what Paul wrote about, for which he was sent, as the Apostle expressed in the words: “Timothy has been sent to you... who will remember my ways to you” (1 Cor. 4:17). So, so that they, hoping for nobility, wealth, protection from the people and worldly wisdom, do not attack him, insult him and plot against him, being indignant at his reproofs, or at the admonitions of the teacher, and wanting to take revenge on the latter in the person of the former, the Apostle says: “Let you be without fear.” Saint Timothy was sent as a result of the news received from the household “Chloe”, in order to find out the true state of affairs and, probably, in case of need, to make the necessary orders. The epistle is written after it was sent on the occasion of the arrival of deliberate ambassadors from Corinth with letters. These ambassadors confirmed that matters definitely required correction, and that Saint Timothy was to make orders. Saint Paul forestalls them. These sent with the message of St. Paul, setting off by sea, should have arrived in Corinth much earlier than St. Timothy. Theodoret understands these words in general, without regard to the content of the message, as if it were: “receive him, serve him, and not experience any grief.” “He does the Lord’s work, just as I do.” “Sufficient evidence to motivate even a lazy person to provide services to a student” (Theodoret). He seeks not his own, but God’s. “The Apostle wants to instill in them confidence and respect for Timothy by his very ministry: “doing the Lord’s work.” Do not look at the fact that he is not rich, uneducated and not old, but at what is entrusted to him and what he does. This replaces him with fame, wealth, old age, and wisdom. Not content with this, he adds: “like I” (St. Chrysostom). He will do what I commanded him, my business; but my work is the Lord’s work, and therefore his too. The Lord's work is the work of saving people. The means to achieve this are the affirmation of the Gospel truth in hearts and the introduction of Christian orders of life. This is what we both work about: he at my direction, and I at the Lord's command. 1 Cor. 16:11. Yes, no one will humiliate him, so see him off in peace, so that he may come to me; I'm waiting for him with my brothers. “Yes, no one will humiliate him.” since he is doing the work of the Lord, do not dare to disparage him. “Do not look at the youth of his age, but take into account the apostolic labors in him” (Theodoret). “Since he was young and he alone was entrusted with the correction of such a society, the same and other could be the reason for neglect of him, the Apostle rightly prevents them from humiliating him. And not only this demands for him, but an even greater honor: “conduct” He says, “him in peace,” that is, safely, without quarrels and arguments, without enmity and hatred, but with humility and solicitude towards him, as to a teacher. “Let him come to me.” And with this he instills fear in them, so that, knowing that he will tell the Apostle everything that happened to him, they would be more meek; On the other hand, by this he also inspires confidence in Timothy, expressing that he himself, intending to go, is waiting for him, and at the same time testifies to his love for them, showing how useful he has sent a person to them” (St. Chrysostom). “I’m waiting for him with my brothers.” I am waiting for him and the brethren who were sent with him and must return together. Or: I and the brethren who are with me are waiting. There he is like the head of the embassy, ​​but here he is like a person dear to everyone. In both there is an incentive to treat him with both respect and love. Erastus was sent with Saint Timothy. 1 Cor. 16:12. About Apollos brother: I prayed for him much, that he might come to you with his brethren, and without any will, let him come now; will come when it is abolished. The Corinthians wrote faithfully about Apollos in their epistle, wanting to see him. The Apostle writes to this: as for Apollos, the brother, I asked him a lot, so that he would come to you with the brethren. With which one? “Probably with the one who was sent from Corinth and now had to return there.” The point is not this, but the fact that he asked a lot, begged; but “not without will, but now he will come.” Whose will? - Of course, Apollosova. Either circumstances hindered him, or his studies interfered, for it is not clear that the work of preaching was the main work of Apollos. Why did he add: “It will come when it is abolished.” When he redoes his affairs, he will come. Saint Chrysostom says: “About Apollos...”. This one, apparently, was both educated and older than Timothy, therefore, so that they would not say why he did not send this man to them, but sent a young man, see how the Apostle reassures them regarding him, calling him brother and saying that he asked him a lot to go to them. And so that they would not think that he preferred Timothy to him and therefore did not send him, and so as not to arouse more envy in them, he says: “I prayed to him much that he would come.” What then? He did not agree and did not listen, but resisted and refused? Paul does not say this, but in order not to accuse him and to justify himself, he says: “Without any will, now he may come.” Then, so as not to say that this is only an excuse and a pretext, he adds: “he will come to you when he is abolished.” Thus, he justified him, and reassured those who wanted to see him with the hope of his arrival.” 4. Reminders - standing cheerfully and courageously in faith, remaining in mutual love, obeying leaders and giving due honor to those who serve and labor in the cause of God. (1 Cor. 16, 13–18) 1 Corinthians 16:13–14. Stay awake, stand firm in the faith, take courage, be strong. All my love to you. What does it remind you of? – Cheerfulness, steadfastness in faith, courage, strength and mutual love. One can add: like this is every Christian. The one who is awake looks in all directions and guards so that the enemy does not accidentally attack. When the enemy approaches and wants to knock the awake one out of position, he stands in his place without giving in. The position of Christians is faith, in its comprehensive meaning. The enemy intensifies attacks; he is resisted courageously; they strengthen themselves in courage. How? - Mutual love. All form one body, tightly knit. In a few words the Apostle told them and reminded them of a lot. “Apparently he offers an admonition, and at the same time reproaches them for carelessness, and therefore says to them: “keep awake” as if they were sleeping, “stand still” as if they were wavering, “take courage, be strong” as if they were cowardly, “let all love be given to you” as if they do not have mutual consent. One thing is directed against the seducers, namely: “Watch, stand fast”; another is against insulters, namely: “take courage”; thirdly, against those who excite disagreement and strife, namely: “let all love be with you,” which is a union of perfection, the root and source of blessings. What does it mean: “let all love exist”? Whether someone reproaches, whether someone rules or serves, whether someone teaches or studies, everything must be done with love, for all the evil mentioned (among the Corinthians) came from the neglect of love. If love were not neglected, then they would not be proud and would not say: “I am Pavlov, and I am Apollos” (1 Cor. 1:12); if it had been between them, then they would not have been judged by outsiders (pagans), or, better yet, would not have been judged at all; if she had been between them, then the fornicator would not have lived with his father’s wife, then they would not have despised their weak brothers, would not have had divisions, would not have been vain of spiritual gifts. That is why the Apostle says to them: “Let all love be with you” (St. Chrysostom). 1 Corinthians 16:15. I pray you, brothers; know the house of the Stephanines, for they are the firstfruits of Achaia, and have made for themselves in the service of the saints. “Even at the beginning of the letter, he mentioned this when he said: “I also baptized Stephen’s house” (1 Cor. 1:16), and now he calls it the firstfruits not only of Corinth, but of all Greece. It is an important honor to be the first to approach Christ. But the Apostle not only said that they were the first to believe, but that they were the firstfruits, expressing that along with faith they showed a beautiful life as its fruit, and turned out to be worthy in all respects. Truly, the first fruit must be better than all the others, of which it is the first fruit, which Paul actually testified about them with this expression. For they, as I said, not only sincerely believed, but also in practice showed great piety, high virtue and zeal in works of mercy. And not only by this does he prove that they are worthy of honor, but also by the fact that the whole house was filled with piety. And how zealous they were in good deeds, the Apostle shows this in further words: “they committed themselves to the service of the saints.” Do you hear how he praises their love of strangeness? He didn’t say: they serve, but: “they have made themselves into service,” - they have chosen such a life for themselves forever, they are constantly concerned about this” (St. Chrysostom). 1 Corinthians 16:16. Yes, you too must obey such people, and everyone who makes haste and labors. The flow of the speech is as follows: I ask you, brothers - you know, of course, the house of Stefanin - such and such, so I ask you, obey such, and everyone... “Obey” - υποτασσησθε - means more than honor. Obedience, – υποταγη; – submission, obedience is the duty of the subordinate to the powerful. Therefore, it must be assumed that Stefanos was among the primates of the Church. The fact that the Apostle surrounds him with the words: “such and to everyone,” mixing him with a mass of other persons worthy of respect, depended on the fact that Stephanos was present and had to present the message to the Corinthian society. It had to be covered. Saint Paul, of course, did not leave the Corinthian society without guardians. Who better could he entrust it to than someone like Stefanos and others like him. The society was large: of course, and there was more than one guardian. St. Paul calls “promoters” persons who contribute to the improvement and well-being of the Church in any way other than presiding; “working people” - those serving in the church and outside - during baptism, preaching, helping the poor and sick. Elsewhere he distinguishes those who labor in the word. Isn’t it them he means here too? Theodoret writes: “He gives the order that they and those who deign to do this should enjoy all honor.” Saint Chrysostom speaks generally from the point that they “have committed themselves to serve the saints.” “Assist them with monetary donations and physical service, have fellowship with them, because their work will become easier if they have employees, and charitable actions will extend to a larger number of people. He didn’t just say: cooperate, but: “obey” them, no matter what they command you, instilling the strictest obedience. But so that it does not seem as if he pleases them, he adds: “and to everyone who makes haste and labors.” Let, he says, this law be general; I am not talking about them exclusively, but let everyone like them receive the same. Therefore, even starting to talk about them, he calls the Corinthians themselves as witnesses. “You yourself, he says, know how they work, and you don’t need to hear about it from us.” 1 Corinthians 16:17. You rejoiced at the coming of Stefaninov and Fortunatov and Akhaikov, as your deprivation was fulfilled. Stephanos, Fortunatus and Achaik were ambassadors from the Corinthians, who also brought a message from them, to which Saint Paul responded point by point. I was glad, he says, that they came, because in their faces I saw all of you. He expresses strong love for them, testifying that he would like to see them all - but not you; these messengers made up for such deprivation for you. At the same time, with this expression of joy, he approves of those who sent them for their choice, and praises those who were sent for the fact that they behaved with such dignity that they did not in any way detract from the joy that their first meeting brought. “By praising those who came to him, he at the same time gives praise to others, uniting those who sent with those who were sent. They came to him instead of everyone else, represented the whole city in their person, were representatives of all the believing Corinthians” (St. Chrysostom). 1 Corinthians 16:18. May my spirit and yours rest in peace. Know who they are. They reassured the spirit of Saint Paul by making it possible to see in themselves all the beloved children of the Corinthian Church, and especially by presenting the state of this Church in its true form - that is, there are faults, but they are more likely a matter of unreason than negligence about good and unwillingness to show oneself correct in everything. And this meant that you just had to show them how things should be, and everything would go as it should. Which is what St. Paul does in his epistle. They calmed the spirit of the Corinthians by agreeing to take on the labor of the journey and thereby give them hope that their spiritual needs would be satisfied and everything that troubled them would be averted - they calmed them with hope. This gives the idea that those sent before those who sent them were persons on whom one could rely in everything. In the same word, perhaps, it goes without saying that they will put to rest; and that they would put him to rest, there could be no doubt about that. The Apostle speaks of this as if it had already happened. “Recognize those who are such,” that is, reward them for this with gratitude, attention, love, and respect. “For you they left their fatherland and their home; For all of you, you decided to take such a journey, get to know them. You will fulfill this if you reward them with kindness towards them, if you begin to honor them, if you accept them, if you show participation in their good deeds” (St. Chrysostom). 5. Kisses, expressions of good wishes, bows (1 Cor. 16, 19–20) 1 Corinthians 16:19. You kiss the churches of Asia; Aquila and Priscilla, with their home church, kiss you a lot in the Lord. “You kiss the churches of Asia.” “And the Apostle added this for the benefit of the Corinthians, showing the spread of the sermon” (Theodoret). This is how it usually is for the Apostle Paul. “He always in his greetings brings together and unites the members (of the Church)” (St. Chrysostom). Those converted by the Apostle all recognized themselves in spiritual terms as children of one spiritual father, and therefore sincerely greeted each other as relatives. But besides this, all Christians are of one spirit, have one Lord as their head and are related in Him alone, forming, as it were, one family. “Aquila and Priscilla” send their greetings also because they were known to them personally and, probably, contributed a lot to St. Paul in planting the faith in Corinth. To receive a kiss from them could not but be comforting for the Corinthians, testifying that these persons remember them to this day and do not cease to have a good disposition towards them. This is what Saint Paul especially meant with the words: “many” and “in the Lord.” - “With their home church,” - or with everyone in their house, or with that part of the Christians who gathered in their house for prayers and communion. Saint Chrysostom and our other interpreters note that Saint Paul lived with them, and, consequently, the meetings there were more numerous. Since there were no separate churches then, houses were given over for meetings. It is hardly possible to find a house that could accommodate all the believers, therefore, probably, more than one house was designated for this purpose. This is the beginning of the fact that there are now many churches in cities. “They, out of great virtue, made the house a church, intending to do the one thing that is proper for the church” (Theodoret). “And this is an important merit - to turn your house into a church” (St. Chrysostom). 1 Cor. 16:20. All the brothers kiss you. Kiss each other with the holy kiss. Not only Aquila and Priscilla with her home church, but all the Ephesian Christians greet. And the unknown ones do not lag behind the famous ones in goodwill. But if those who are far from you are so close to you, how much more should you remain in sincere closeness with each other? This is what I ask you to do now, after reading the message, by mutually kissing each other, so that it will drive out from among you all discord, all differences of opinion, so that you will be united in both mind and heart. “The Apostle drove out discord and bound them together with a holy kiss” (Theodoret). “He makes this addition: “with a holy kiss” only here. Why? – Because there was a great division among the Corinthians; they said: “I am Pavlov,” and so on; some of them suffered hunger, while others got drunk; quarrels, feuds and litigation occurred between them; even because of the very gifts of grace they had great envy and great arrogance. Having reconciled them with his admonition, he rightly commands them to unite with a holy kiss; it could unite them and make them one body; it is “holy” if it is alien to deceit and hypocrisy” (St. Chrysostom). 6. The last word and good wishes of the Apostle (1 Cor. 16, 21–24) 1 Corinthians 16:21. Kissing Paul with my hand. Greetings of love to you and from me, who write with my own hand. By this he confirmed that the whole message came from him. The Apostle usually expressed his kissing with the words: “the grace of our Lord,” and so on. (1 Cor. 15:23). But sometimes, in accordance with the persons to whom he wrote, he added something to this word. In this message he frames it with words of love... 1 Corinthians 16:22. If anyone does not love the Lord Jesus Christ, let him be cursed, Maran Afa. The essence of Christianity in combination with the Lord is essential. But whoever is in this combination can not love the Lord? If someone does not love the Lord, then it is a direct sign that he is not in union with Him; and if he is not in union with Him, then he is alien to Christianity, alien to the body of the Church, self-excommunicated from it, although he bears the name of Christian - anathema, and means excommunicated from the body of the Church. In the original there is only αναθεμα - and what to add here: “is” or “let it be” is left to the will of the reader. It seems that it goes better here: there is, in such a thought, that whoever does not have love for the Lord is already cut off from the Church, not a member of it, or a member who has been rejected. The words: “maran-afa” are better understood as an identifying word in the sense: right so, her, so. Translated, this means: “The Lord has come.” The Apostle expresses: whoever does not love the Lord is anathema. This is as true as it is true that the Lord has come. In the Old Testament He was coming, destined to come, longed for, but for us He is the one who has come. By confessing this, the Apostle certifies that dislike for the Lord makes a Christian anathema. Saint Chrysostom says: “With this one saying He brings fear to all those who made their members members of harlots, who seduced the brethren by eating idols’ sacrifices, were called by the names of people, did not believe in the resurrection - and not only brings fear, but also shows the path to virtue and the source of vices. Just as love for Christ, when it is strong, drives out and destroys all types of sins, so exactly, when it is weak, it allows them to grow. What does “maran-afa” mean? - Our Lord has come. Why is he saying this? - In order to confirm the teaching about the economy of God, since this is primarily where the seeds of the resurrection lie; and also in order to shame them, as if to say: the common Lord of all deigned to humiliate Himself to such an extent, and you still remain in the same position and continue to sin? Are you not amazed by His excessive love, the most important of all blessings? Remember only this one thing, and you will be able to abound in every virtue and destroy every sin.” Blessed Theodoret supplements this with the following further guidance: “Just as those who love carnally do not want to have anyone as an accomplice in love, so, on the contrary, the blessed Apostle wants all people to be lovers (of the Lord) with him, and whoever is not such, cuts him off from the Church.” 1 Corinthians 16:23–24. The grace of our Lord Jesus Christ is with you. And my love is with all of you in Christ Jesus. Amen. “It is common for a teacher to help not only with advice, but also with prayers. The apostle prays: “Grace... be with you. And my love is with you." Being distant from them in place, he seems to stretch out his right hand and embrace them with the embrace of love: “my loves,” he says, “with you”; as it were: I myself am with all of you. This shows that what he wrote did not come from irritation or anger, but from concern for their good, if even after such denunciations he does not turn away from them, but loves and embraces them, despite the long distance, and pours out his soul to them in writings and messages. But so that they would not think that he was making such a declaration of love out of flattery towards them, he said: “about Christ Jesus”; his love has nothing human in it, nothing carnal, but is spiritual, and therefore the most sincere; His words, however, express strong love” (Saint Chrysostom). “And we will benefit ourselves (from the penultimate words of the Apostle), and we will love the Master who loved us, so that an oath does not fall on us, but so that we may be worthy of all blessings about Him. With Him there is honor and splendor for the Father and the Holy Spirit, now and always, and forever and ever. Amen" You might be interested in: