Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
He commands a collection to be made for the poor of Jerusalem. Secondly, in verse 10, he commends to them Timothy, and in verse 15, Stephanas, Achaicus and Fortunatus. Thirdly, in verse 19, he greets his own, and in verse 22, against those who do not love Christ he pronounces the anathema Maran Atha.
Vulgate Text: 1 Corinthians 16:1-24
1. Now concerning the collections which are made for the saints, as I have given order to the Churches of Galatia, so do you also. 2. On the first day of the week let every one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then to be made. 3. And when I shall be present, whom you shall approve by letters, them will I send to carry your grace to Jerusalem. 4. And if it be meet that I also go, they shall go with me. 5. Now I will come to you when I shall have passed through Macedonia: for I shall pass through Macedonia. 6. And with you perhaps I shall stay, or even spend the winter: that you may bring me on my way whithersoever I shall go. 7. For I will not see you now by the way, for I hope that I shall abide with you some time, if the Lord permit. 8. But I will tarry at Ephesus, until Pentecost. 9. For a great door and evident is opened unto me: and many adversaries. 10. Now if Timothy come, see that he be with you without fear, for he worketh the work of the Lord, as I also do. 11. Let no man therefore despise him: but conduct ye him on his way in peace, that he may come to me: for I look for him with the brethren. 12. And touching our brother Apollo, I give you to understand, that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time: but he will come when he shall have leisure. 13. Watch ye, stand fast in the faith, do manfully, and be strengthened. 14. Let all your things be done in charity. 15. And I beseech you, brethren, you know the house of Stephanas, and of Fortunatus, and of Achaicus: that they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints: 16. that you also be subject to such, and to every one that helpeth with us, and laboureth. 17. And I rejoice in the presence of Stephanas, and Fortunatus, and Achaicus: because that which was wanting on your part, they have supplied: 18. for they have refreshed both my spirit and yours. Know them, therefore, that are such. 19. The Churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the Church that is in their house: with whom also I lodge. 20. All the brethren salute you. Salute one another with a holy kiss. 21. The salutation, with my own hand, Paul. 22. If any man love not our Lord Jesus Christ, let him be anathema, Maran Atha. 23. The grace of our Lord Jesus Christ be with you. 24. My charity be with you all in Christ Jesus. Amen.
Verse 1: Now Concerning the Collections That Are Made for the Saints
1. Now concerning the collections (of alms) which are made for the saints, as I have given order to the Churches of Galatia, so do you also. — "For the saints," that is, for the poor Christians living in Jerusalem, of whom verse 3, and Romans XV, 26; for the Christians who were at Jerusalem were despoiled of their goods and greatly afflicted by their kinsmen, namely the Jews, the bitterest enemies of Christ, as is plain from Hebrews X, 34. Hence to St. Paul in the Council of Jerusalem the care of the Gentiles was so committed, that nevertheless he should be mindful of the poor Jews, Galatians II, 10. Hence he diligently commands a collection to be made for them, which thenceforth lasted until the times of Theodosius, as I shall say at II Corinthians at the beginning of chapter VIII.
Verse 2: On the First Day of the Sabbath Let Every One of You Put Apart With Himself
2. On the first day of the sabbath (that is, on the first day of the week, namely the Lord's Day) let every one of you put apart with himself, — that which he shall wish to give to this collection.
Note: "One," that is the first: for by Hebraism the cardinal number is used for the ordinal. Secondly, "sabbath" here is the same as week, because the Jews counted the days of the week, and the weeks themselves, from the sabbath as the principal day, to the following sabbath: so that the first of the sabbath, or after the sabbath, was the Lord's Day. So Ambrose, Chrysostom, Theophylact, Oecumenius, and all the others. The like in Acts XX, 7. Therefore the first sabbath, or first of the week, is the Lord's Day: for on the Lord's Day the faithful used to assemble in the church, and to make their offerings, as they still do. For from this place of the Apostle it is plain that, by Apostolic institution, the collection was customarily made on the Lord's Day. Hence when at Constantinople that custom had grown out of use, St. Chrysostom took care to have it restored, and on this matter he gave that distinguished oration on almsgiving and contributions.
Again Chrysostom here notes that it is aptly commanded that this collection be made on the Lord's Day, because on that day God created the world, Genesis chapter I, and re-created what was lost, when Christ rose on the Lord's Day, and on the Lord's Day sent the Holy Spirit; so that, mindful of so great a mercy received on that day, we ourselves also might be merciful and liberal toward others in need.
Wherefore the Magdeburgians inappropriately understand by "one of the sabbath" the sabbath itself: which was not the festival of Christians, but of the Jews.
Hence again it is plain that in the time of the Apostles the sabbath was changed into the Lord's Day, and this is clearly signified in Apocalypse I, 10: "I was," says John, "in the spirit on the Lord's Day." Hence secondly it follows, against the Novatians, that traditions even unwritten are to be observed: for nowhere does Scripture command the Lord's Day to be observed instead of the sabbath.
Let him put apart, laying up what it shall well please him. — St. Thomas and Cajetan think that each of the faithful set apart this collection at home on the Lord's Day, so that he might give it not on the same day, but afterward in church, namely then when it was to be sent to the poor of Jerusalem. But practice teaches the contrary, as I have said, by which on the Lord's Day itself offerings are made at the altar; and the Apostle when he adds: "That when I come, the collections be not then to be made." He therefore wishes them to be made beforehand, namely, as I have said, "on the first of the sabbath," that is, on the Lord's Day, so that namely before the supper and agape each one might set apart with himself what, coming soon to church for the supper, he might offer for alms and collection. Note: For "laying up," in Greek it is θησαυρίζων, that is, treasuring up. For he who lays up and treasures up something for the poor, this man procures a treasure for himself and lays it up in heaven.
What it shall well please him. — Ὅτι ἂν εὐοδωθῇ, that is, as Vatablus, what shall have come to him prosperously from God, as if to say: Let him offer according to his fortunes, according to the prosperity which he has received from God. Our Vulgate seems to have read εὐδοκῇ, that is, "shall have well pleased." Indeed, as we saw in the preceding chapter, the Greek texts are in many places corrupted.
Verse 3: I Will Send Your Grace to Jerusalem
3. I will send your grace (alms) to Jerusalem. — Oecumenius notes that it is not here called "alms," though it really was such, because the name "alms" is wretched and unworthy of the saints who were to receive it, but more politely it is called "grace," blessing, fellowship.
Verse 4: And If It Be Meet That I Also Go, They Shall Go With Me
4. And if it be meet that I also go, they shall go with me. — With these words Paul stirs up the Corinthians to a more generous collection, namely that they may make it so great that it is fitting that he himself carry it.
Verse 8: But I Will Tarry at Ephesus Until Pentecost
8. But I will tarry at Ephesus until Pentecost, — because at Ephesus was that most celebrated temple of Diana, and there resided the chief men of Asia Minor. Hence at Ephesus dwelt the Proconsul of Asia, and, as Philostratus, book VIII of the Life of Apollonius, testifies, wisdom flourished greatly at Ephesus. And so there was a greater harvest there for St. Paul: which was the reason why he resolved to delay and remain at Ephesus.
Verse 9: A Great Door Has Been Opened to Me
9. A great door has been opened to me. — That is, a great occasion and entrance opens itself to me at Ephesus for sowing the Gospel, and converting many. So Ambrose.
Verse 12: But He Will Come When He Shall Have Leisure
12. But he will come (to you, O Corinthians, namely Apollo) when he shall have leisure (that is, opportunity). — So Ambrose.
Verse 14: Let All Your Things Be Done in Charity
14. Let all your things be done in charity. — "In charity," not supernatural, but "in charity," that is, in sincere affection and love, such as even penitents, and indeed even unbelievers, can have. So some hold. But this is not the charity which Scripture and Paul commend to the faithful, but only natural love, which even Ethnics and Pagans have. The sense therefore properly is, as if Paul said: O Corinthians, not in contention, not with ambition and schism (as I said in chapters III and XIV), but with Christian charity, which is a divine virtue infused into you by Christ, do all your things. This is partly a precept, partly a counsel, as I have said in chapter X, verse 31.
Verse 15: I Beseech You, Brethren
15. I beseech you, brethren. — In this verse there is a hyperbaton, which is to be arranged thus with Theophylact: "I beseech you, brethren, that you be subject to Stephanas, Fortunatus, Achaicus (and to every one cooperating and laboring): for you know their house (that is, houses, namely families), that they are the firstfruits of Achaia (namely the first who from Achaia believed in Christ), and who have ordained and devoted themselves (and their possessions) to the ministry of the saints," namely that they might exercise hospitality toward needy and pilgrim Christians, especially those who labor in the Gospel.
Note: "be subject," namely by honoring them, by following their admonitions and examples. Again "cooperating and laboring" are here called those who were helping the aforesaid men, and were cooperating with them in the Gospel work, and were laboring for it together with them.
Verse 17: I Rejoice in the Presence of Stephanas, and Fortunatus, and Achaicus
17. I rejoice in the presence of Stephanas, and Fortunatus, and Achaicus ("in the presence," because namely these men are present to you, so that what is lacking to you in the faith and Christian doctrine, they themselves may supply and teach, and confirm you in it. So Anselm. Secondly and more aptly, Theophylact: "I rejoice in the presence," because namely these men are present to me, Paul), because that which was wanting to you (concerning my ministry), they supplied (so as to minister to me on your behalf, and with their resources and means to help and advance me and the Christian cause; for this is what Paul subjoins): for they have refreshed my spirit, and (consequently) yours (also), — because my refreshment is also your refreshment and recreation. Theophylact thinks that these men were so earnestly commended to the Corinthians by Paul because they had brought the schisms and vices of the Corinthians to Paul, so that the Corinthians might show them nothing severe or sad, but rather might know them, that is, love, honor and reverence them.
Verse 22: If Any Man Love Not Our Lord Jesus Christ, Let Him Be Anathema, Maran Atha
22. If any man love not our Lord Jesus Christ, let him be anathema, Maran Atha. — "Anathema" is a thing which with execration is separated, cast off, and destined to extreme destruction; which in men is eternal damnation. These are therefore not the words of one excommunicating, but of one execrating and denouncing eternal damnation upon those who love not Christ, and upon unbelievers. For this is the Hebrew חרם cherem, as the Syriac translates, of which I have spoken at Romans IX, 3. The censure next to anathema was catathema, which was properly that of those who would join themselves to the condemned. Hence Justin, Question CXXI: "Anathema," he says, "is so called which is hidden away and set apart for God, and no longer is taken for common use (as cherem among the Hebrews); or which because of vice and fault has been alienated from God. But catathema is to consent to those who anathematize, that is, who devote themselves with curses."
Maran Atha. — So the Roman edition; for it is not one word maranatha (as most Bibles here wrongly read), but two, Maran atha, as will presently be plain.
You will ask, what is Maran atha? First, Erasmus, Beza and Bullinger think it is the same as anathema, so that, just as one says abba Pater, so conversely one says anathema, Maran atha, and that one should read not Maranatha, but מחרם מותא macharammota: so that it is the same as the Hebrew חרם cherem, that is anathema, or a thing devoted to death. But this is twisted, and macharam mota is far distant from Maran atha. For Maran atha is here constantly read by all the Latins, Greeks and the Syriac.
Again it is plain to those skilled in languages that Maran atha is a Hebrew-Syriac word, and is that very thing which the Syriac interpreter here has — מרן Maran, that is, "our Lord," אתא etha, that is, "He came," as all here translate everywhere; which in pure Hebrew would be said מורנו אתא morenu atha, that is, "our Master or Lord came." For mor in Hebrew means "master and lord," for which the Chaldeans say mar, the Arabs mir: hence mara or maria, that is, mistress; mar therefore is the same as sar, for which the Arabs say sir (whence the French took their "Sire"), that is, "lord." Hence is said Sara, that is, mistress. So even now the Christians of St. Thomas in India and Babylonia call their Prelates and Chaldean Bishops mar, as Mar Abraham, Mar Joseph, mar Simeon, that is, as the French say Monsieur, or Sire Abraham, sire Joseph, sire Siméon.
You will say: What does Maran atha, that is, "our Lord came," do for the matter and aim of the Apostle? Chrysostom and Theophylact answer that Paul uses this word, so that from Christ's advent in the flesh and charity, He may incite us to every entrance into virtue, and that He may "insinuate," says St. Jerome, that it is superfluous to wish to contend with stubborn hatreds against Him whom it is now established to have come. Hence the Greeks read ἦλθε, that is, "He came," in the past tense, as if to say, says Chrysostom: The reason why I denounce anathema upon those who love not Jesus is that He Himself has already come, namely in humility to save, so that there can be no excuse for those not loving Him. For the advent and passion of Christ so reconciles love, that he who has not loved Him is not worthy of pardon.
But this reason seems too cold. Therefore note that Maran atha is Syro-Hebraic, used by the Hebrews, just as anathema by the Greeks, and just as Amen, Hosanna, Alleluia were used by the Hebrews — which therefore have remained among the Latins. See St. Jerome, epistle 137 to Marcella, and St. Augustine, epistle 178. So Paul subjoins after "anathema," "Maran atha," because the Hebrews when condemning anyone were accustomed to do it under the threat and attestation of present divine judgment, as is plain from Daniel XIII, 55 and 59; Psalm IX, 20 — as if to say, Maran atha, that is, the Lord comes, namely as avenger to judgment: or rather Maran atha, that is, may the Lord the judge come, that He may strike with anathema, condemn and punish him who does not love Christ.
Note here: By euphemism, for the sake of a good omen, the Hebrews are accustomed to leave this punishment unspoken and understood. So they say in swearing by execration: "May God do these things to me, and add these," not adding nor expressing what punishment, fire, or death they wish to be added to themselves, and which they imprecate upon themselves if they violate the oath — and this from the highest religion and reverence of the oath, and from a certain sacred horror, fearing lest this execration even when named in any way might breathe upon them and assail them: just as among us those who blaze up, when they execrate, or imprecate some grave punishment or calamity upon some friend, are accustomed at once to add: God avert this, God forbid, God keep us. In the same way also here when it is said, Maran atha, that is, our Lord came, or may He come — supply and understand, "unto judgment," namely that He may bring and inflict extreme and eternal ruin and calamity upon unbelievers and the enemies of Christ. For Maran atha, like anathema, is the voice of one execrating and condemning; whence Anselm: "If anyone," he says, "does not love the Lord Jesus, just as His advent which has now been completed is not useful to him; so let His second advent which is still future be unto his damnation." To this also belongs that exposition of Titelmann: "let him be anathema," that is execrated, "maran atha," that is at the advent of the Lord, or when the Lord comes to judgment. Hence also St. Clement seems thus to interpret Maran atha, when alluding to this he says at the end of epistle 2: "These things, brother James, I heard from the mouth of St. Peter commanding: if anyone shall not keep these precepts whole, let him be anathema, until the coming of our Lord Jesus Christ." With which last words what else does he explain, but the Maran atha of Peter and Paul?
Paul alludes to that passage of Malachi, last chapter, verse 6: "Lest I come, and strike the earth with anathema;" and originally to the prophecy of Enoch, which Jude cites in verses 14 and 15: "Behold," he says, "the Lord cometh with His holy thousands, to execute judgment upon all, and to convict all the ungodly." A similar anathema is found among the Rabbis: השם אתא hasschem atha, and in contracted form שמתא scamatha, that is, "the Lord came": for although אתא atha, that is, "came," is past tense, yet here it is taken for the optative "may He come"; for the Hebrews often interchange tenses, taking past for present, or for future, or for optative.
From this Maran atha the Spaniards call Christian-Jews and Moors, when they apostatized from Christianity and fell back to their Judaism or Mohammedanism, Maranos, as if anathemas. So from the diplomas of the ancient kings teaches Juan Mariana, book VII of the History of Spain, and Baronius, volume IX, at the end of the year of Christ 775. A Maranus therefore is the same as κάθαρμα, and one excommunicated for apostasy, who namely fell back from Christianity into Judaism or Mohammedanism. The common people therefore err, who think it is said Maranus as if Mauranus, that is a Moor or Jew, who abstains from pork, which the common Spaniards thence call marana.
Verse 24: My Charity Be With You All in Christ Jesus. Amen
24. My charity (with which I love you) be with you all (so that with a similar sincere charity you may in turn love me and one another) in Christ (and on account of Christ. So Ambrose and Anselm). Amen.
Closing Doxology
Think upon ETERNITY — Anathema, Maran atha!